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Digitized  by  tine  Internet  Archive 

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http://www.archive.org/details/elementsofpopuOOschm 


ELEMENTS 


POPULAR   THEOLOGY, 


WITH  SPECIAL  REFERENCE  TO  THE 


DOCTRINES  OF  THE  REFORMATION, 


AS  AVOWED  BEFORE  THE 


DIET  AT   AUGSBURG,   IN   MDXXX. 


S.  S.  SCHMUCKER,  D.  D. 

Professor  ot  Christian  Theology  in  llie  Theological  Seminary  ol  the  (jiencral 
Synod  of  the  Lulhcran  Cliurcli,  Uellysburg,  Pa- 


SECOND   EDITION. 


NEW. YORK  : 

PUBLISHED  BY  LEAVITT,  LORD  &  CO. 

Printed  by  Q.  P.  Scott  &  Co.  33  Ann  .Street. 

1834. 


COPY  RIGHT  SECURED  ACCORDING  TO  LAW. 


-PREFACE. 


The  following  work  was  undertaken  at  the  request  of  the 
General  Synod  of  the  Lutheran  Church  in  the  United  States. 
The  want  of  a  volume  on  the  plan  proposed,  uniting  in  a  porta- 
ble form  the  primary  aspects  of  Christian  Doctrine  and  Prac- 
tice, and  sustaining  at  the  same  time  some  relation  to  the  Lu- 
theran church,  had  long  been  felt  and  frequently  expressed. 
Out  of  due  respect  to  the  glorious  Reformation,  the  same  eccle- 
siastical body  desired,  that  some  reference  should  be  had  to  the 
doctrines  then  avowed,  and  the  Augsburg  Confession  be  intro- 
duced. With  a  view  that  the  work  might  also  discharge  a  por- 
tion of  the  debt,  due  from  Protestant  churches  to  the  cause  of 
Reformation,  amid  the  accumulated  and  insiduous  efforts  of  Ro- 
manists to  disseminate  their  errors,  it  was  deemed  expedient  not 
to  omit  the  list  of  Catholic  corruptions  of  Christianity  against 
which  the  early  reformers  protested  before  the  Emperor  and 
Diet,  and  which  their  churches  had  repudiated  even  at  that  ear- 
ly day.  It  was  desired,  that  the  plan  of  the  work  might  be 
systematic,  and  yet  that  its  discussions  should  partake  rather  of 
the  popular  than  learned  character,  being  designed  for  laymen 
as  well  as  the  clergy.     How  far  the  author  has  succeeded  in 


meeting  the  wishes  of  that  respected  judicatory  of  the  church, 
his  brethren  generally,  and  the  public  at  large,  will  judge. 

Habitually  fond  of  rigid  adherence  to  system,  the  writer 
would  have  preferred  the  omission  of  the  Augsburg  Confession, 
as  that  symbol  was  neither  designed  for  an  epitome  of  Theology, 
nor  is  entirely  systematic  in  its  structure.  This  difficulty  was 
however  obviated  by  mainly  pursuing  a  logical  connexion  in  the 
arrangement  of  the  subjects,  and  when  any  particular  article  of 
the  Confession  did  not  coincide  with  this  order,  referring  the 
reader  to  its  appropriate  place  in  the  work.  The  limits  pre- 
scribed to  himself,  precluded  as  ample  a  survey  of  many  topics, 
as  would  have  been  pleasing  to  the  writer,  and  perhaps  grateful 
to  some  readers.  Condensed  as  the  discussions  are,  they  have 
swelled  the  volume  beyond  its  contemplated  size. 

Throughout  the  whole,  it  was  the  author's  prayerful  effort, 
to  render  the  work  instructive  and  edifying  to  the  intelligent 
Christian  and  theological  student ;  and  he  hopes  it  will  be  found 
not  entirely  useless  to  ministers  of  the  gospel.  From  the  na- 
ture of  the  case,  those  topics  could  not  be  avoided,  on  which 
diversity  of  opinion  exists  among  Christian  denominations :  and 
the  writer  desires  those  who  may  dissent  from  any  of  the  views 
presented,  to  remember  that  he  was  conducted  to  their  discus- 
sion by  the  nature  of  his  work,  and  not  by  fondness  for  polemi- 
cal altercation.  On  matters  of  non-fundamental  importance, 
Christians  should  agree  to  controvert  with  lenity,  and  differ  in 
peace.  Entire  harmony  of  opinion  was  not  an  attribute  of  the 
church  even  under  apostolic  guidance  ;  nor  have  we  any  evi- 
dence, that  diversity  of  view  on  minor  points,  was  regarded  as  a 
barrier  to  ecclesiastical  communion.    Fundamental  errorists,  in- 


deed,  ought  to  be  the  subjects  of  uncompromising  controversy, 
and  of  exclusion  from  church  privileges.  To  this  end,  as  well 
as  to  ascertain  the  fundamental  soundness  of  applicants  for  sa- 
cramental and  for  ministerial  communion,  some  comparison  of 
doctrinal  views  is  unavoidably  requisite.  Nor  is  it  a  mattei'  of 
any  moment,  whether  the  parties  present  their  views  to  each 
other  orally ;  or  one,  or  both,  communicate  by  writing.  In 
either  case  we  have  a  creed  ;  and,  that  which  is  written,  pos- 
sesses some  manifest  advantages  over  its  oral  counterpart.  The 
error  of  creeds  lies  not  in  their  being  reduced  to  paper,  but  in 
their  undue  length,  and  rigour  of  construction  on  those  minor 
points  which  ought  not  to  be  embraced  in  them.  There  is  lit- 
tle doubt  that  in  each  of  the  several  denominations  termed  or- 
thodox, there  are  and  always  have  been  members  living  in  har- 
mony, who  differ  from  each  other  as  much  as  the  symbols  of 
the  several  churches.  As  the  great  Head  of  the  church  has  so 
extensively  owned  the  labours  of  all  these  denominations  ;  the 
ground  held  bv  them  in  common  should  be  considered  funda- 
mental,  and  the  points  of  difference  regarded  in  a  secondary 
light  as  legitimate  subjects  for  free  and  friendly  inquiry.  To 
the  amicable  discussion  of  these  points  even  the  dissentient  read- 
er therefore  cannot  object ;  but  if  a  single  page  of  this  work  be 
found  soiled  by  acerbity  of  spirit,  or  harshness  of  language,  the 
author  will  cheerfully  join  the  reader  in  its  condemnation. 

In  the  composition  of  the  following  pages,  the  author  aimed 
at  plainness  and  perspicuity,  as  being  not  only  the  appropriate 
style  of  didactic  discussions  ;  but  also  best  adapted  to  the  cardi- 
nal design  of  his  work,  to  convey  lucid  views  of  divine  truths 
in  a  manner  intelligible  also  to  unlearned  inquirers, 

b 


To  his  numerous  friends,  who  have  expressed  an  interest  in 
the  speedy  appearance  of  the  work,  the  author  owes  a  word  of 
explanation  on  the  cause  of  its  delay.  During  the  first  year 
after  he  engaged  in  the  undertaking,  his  impaired  health  enabled 
him  to  do  httle  else  than  discharge  his  duties  in  the  Theologi- 
cal Seminary,  and  attend  to  the  extensive  ecclesiastical  business 
and  correspondence  necessarily  devolving  on  him.  During  the 
leisure  hours  of  the  succeeding  year,  the  greater  part  of  the 
work  was  written :  and  the  manuscript  was  sent  to  the  printer 
in  the  latter  part  of  December.  Before  the  edition  had  entire- 
ly passed  through  the  press,  orders  were  received  for  all  the 
copies,  and  a  second  will  be  commenced  without  delay. 

In  conclusion,  the  writer  would  commend  this  volume  to  the 
gracious  blessing  of  that  divine  Being,  by  whose  kind  providence 
it  has  been  completed,  with  the  ardent  prayer,  that  it  may  sub- 
serve the  interests  of  His  kingdom,  and  prove  a  blessing  to  many 
souls. 

Tlieological  Seminary,  Gettysburg, 
March  10,  1834. 


PREFACE  TO  THE  SECOND  EDITION. 

In  this  edition  a  more  systematic  table  of  contents  has  been 
prefixed  to  the  work,  the  divisions  throughout  have  been  desig- 
nated continuously  by  chapters,  some  typographical  errors 
have  been  corrected,  and  a  few  other  improvements  of  minor 
moment  attempted. 

August,  1834. 

Erratum,  p.  30.  line  24.  read  "  after  the  Saviour's  picblic  appearance." 


ANALYSIS  OF  THE  WORK. 


Page 

Natural  Religion --  9 

Intellectual  structure  of  man              -         -         -         -         -         -  H 

Defects  of  Natural  Religion              -         -      .  -         -         -         -  14 

Desirableness  of  a  Revelation 15 

Different  possible  modes  of  Revelation 16 

Evidences  of  Christianity            ------  17 

Original  Evidences         -         -         -         .         -         -         -.-  19 

The  character  of  the  oral  teachers  of  Christianity           -         -  ib 

The  nature  of  the  truths  taught  by  them         .         ...  20 

The  doctrines  to  be  believed                -         -         :         -         -  ib 

The  changes  of  heart  to  be  experienced               -         -         -  21 

The  duties  to  be  practised — (ethical  system)       -         -         -  23 

The  miracles  w^rought  by  the  Saviour            .         -        -        -  23 

The  miracles  of  the  Apostles 25 

The  evidence  of  personal  experience              -         -         -         -  27 

Progressive  Evidences            -         .         .         .                   -         -  28 

The  astonishing  harmony  of  the  Old  and  New  Testament       -  29 

The  fulfilment  of  Prophecy  ;  in             -----  30 

The  destruction  of  Jerusalem            -----  ib 

The  dispersion  of  the  Jews        ------  ib 

The  departure  of  the  sceptre  from  the  Jews  after  the  Savi- 
our's Advent           -...-.-  ib 
The  destruction  of  the  Temple  after  the  Messiah's  Advent  ib 
The  Revelation  of  St.  John      ------  31 

The  remarkable  extension  of  Christianity              -         .        -  32 

The  salutary  influence  of  Christianity  on  the  nations  embracing  it  ib 
The  peculiar  adaptation  of  Christianity  to  all  forms  of  civil  govern- 
ment and  social  society — The  Mythologies  of  the  Asiatic 

nations — The  discoveries  of  Geology — of  Nummismatology  ib 

Canon  of  Scripture  and  Principal  Modern  Versions          -         -  34 


ANALYSIS    OF    THE    WORK. 


Gradual  corruption  of  Christianity    and  the  Reformation  in  the  six- 
teenth century  -37 

Diet  at  Augsburg        ._._--.         -38 

Augsburg  Confession  and  the  number  of  its  professors             -  ib 

Its  estimation  in  the  Americo-Lutheran  church            -         -  40 

Remarks  on  the  advantages  and  disadvantages  of  Creeds  42 

The  Articles  of  Christia.n  Faith  and  Practice. 

God               -        -  44 

His  existence  .....---45 

His  attributes  .----.--48 

The  Trinity        - 52 

Unity  of  the  Divine  Being         --..--  54 
Trinity  of  Persons            ....---62 

Divinity  of  Christ        ......                   -  55 

Antemundane  existence  of  Christ       -----  ib 

The  name  of  God  is  applied  to  him            .         ,        ,         .  56 

The  works  of  God  are  ascribed  to  him       -         -        .        -  ib 

The  attributes  of  God  are  attributed  to  him          -         -         -  67 

Divine  honour  and  worship  of  Christ  are  commanded           -  58 

Holy  Spirit -  60 

His  personality         .-..-_.-  ib 

His  divinity              ..._.__-  ib 

Relation  of  the  doctrine  of  the  Trinity  to  Reason            -         -  63 

Decrees  and  Providence  of  God       -----  fi2 

Design  of  the  Divine  Providence  and  Government          -         -  83 

Plan  of  God  in  the  government  of  the  world           -         -         -  85 

Does  this  plan  embrace  moral  agents  T        -        -         -         -  89 

Is  God  the  author  of  sin  ■?          -         -         -         -         -         -  91 

Do  the  divine  decrees  and  Providence  extend  to  all  things  ?  94 
Are  the  decrees  of  election  and  reprobation  formed  according  to 

the  voluntary  conduct  of  man  ?-=■--.  97 

I       (Luther's  opinion  on  this  subject,  Art. VII.)              -        -         -  ib 

Scripture  passages  explained            .....  io2 

Creation  and  Preservation 109 

The  Author  of  creation       _-.----  ib 

Plurality  of  worlds              -  ib 

Possible  pre-existence  of  the  matter  of  our  earth  before  the  Mo- 
saic creation       -         -         -         -         -         -         •         -  HO 

Institution  of  the  sabbath             ...-_-  ib 

Preservation  of  the  universe        -         -         -        -        -        -  111 


ANALYSIS    OF    THE    WORK. 


Angels. 

Their  creation,  character,  names  and  employment          -         -  113 

Evil  Spirits 114 

Their  influence  on  man             _._.--  ib 

Invocation  of  Angels  useless  and  sinful     -         -         -         -  116 

Origin  and  Primitive  State  of  Man         ....  118 

Reason  ignorant  of  our  origin                -         -         -         -         ■  H^ 

Scripture  account  of  our  origin  and  primitive  state        -         -  120 

Unity  of  the  human  race  not  disproved  by  diversity  of  complexion  121 

Depravity  of  Man -  123 

Its  origin           ......--•  194 

Its  transmission  hereditary          ......  125 

Its  consequences                .._--.-  126 

Metaphysical  nature  of  sin       -         -         .         .          -         -  127 

Plan  of  Salvation            ..---.♦  130 

Covenant  of  works              _...--.  133 

It  was  a  perfect  moral  government            ....  ib 

Its  features         ._....--  ib 

Covenant  of  Grace             ....---  135 

The  basis  of  the  Covenant  (the  sufferings  and  righteousness 

of  Christ)                136 

The  persons  placed  under  this  covenant            _         _        .  ib 

Influence  of  the  Atonement  (its  modus  operandi)       -         -  137 

Conditions  of  this  covenant             ....         -  143 

Justification 1*4 

Means  of  Grace 148 

Generic  nature  of  the  means  of  grace.  They  are  all  either  149 
Written  exhibitions  of  divine  truth  .  .  -  -  ib 
Symbolic  exhibitions  of  divine  truth,  or  -  -  -  ib 
Oral  exhibitions  of  divine  truth  ...  -  150 
Adaptation  and  influence,  yet  insuflSiciency  of  these  means,  with- 
out the  Holy  Spirit 151 

Of  Prayer  in  particular 153 

Its  nature           ...-----  ib 

Its  advantages             ..._..-  158 

The  mode  of  its  influence              159 

The  great  Moral  Change,  wrought  by  the  Spirit,  through 

the  means  of  grace           -         -        -         -         -         -         -  164 

Gospel  call 165 

Illumination       --.- 166 


ANALYSIS    OF    THE    WORK. 

— — — — . ^ — . ^^ 

Conviction        -         --..._.-  167 

Penitence,  legal  and  evangelical          .         .         .         .         .  168 

Faith         -... ib 

Sanctification.     Is  not  perfected  on  earth  (Art.  XII.)             -  170 
Different  names  for  the  change,  conversion,  repentance, 

regeneration        -         -         -         -         -         -         -         -  172 

Repentance,  how  far  voluntary             -         -         -         -         -  173 

Duty  of  immediate  repentance               .         .         _         _         .  174 

Duty  of  Christian  benevolence  or  love          -         -         -         -  177 

Love  of  complacency               -         -         -         -         -         -    ■  ib 

Love  of  gratitude            _......  ib 

Love  of  benevolence       -------  178 

Thk  Church -         -  183 

Head  of  the  Church 1 85 

Different  modes  of  church  government,  the  Papal,  Episcopal, 
Presbyterian,  Independent  or  Congregational,  the  Amer- 

rico-Lutheran               -         -         -         -         -         -         -  186 

Officers  of  the  Church -        -  lf;7 

Ministers,  their  call,  qualifications,    parity         -         -         _  jib 

Elders  and  Deacons       -------  192 

Members  of  the   Church,  their  duties,  obligation  to  support 

the  Ministry                 ib 

Different  modes  of  supporting  the  Ministry  in  Europe  and 

America              -        -         -         -         -        -         -         -  193 

Methodist  system  a  good  one           -        -         -        -        -  194 

Baptism              .-.-----.  197 

Its  nature          -------__  199 

Its  subjects — believing  adults  and  the  children  of  professing 

Christians 203 

Proof  of  infant  baptism            ----..  jb 

The  historico-exegetical  view  of  the  argument                -  203 
The  argument  from  the  essential  unity  of  the  Old  and 

New  Testament  church                -         -         -         -  211 
Argument  from  the  unabated  necessity  of  infant  member- 
ship in  the  New  Testament  church        -         -         -  212 
The  scriptures  speak  of  children  in  the  New  Testament 

as  in  the  Old                 213 

The  substitution  of  baptism  instead  of  circumcision         -  ib 
The  practice  and  testimony  of  the  Christian  church  and 

the  fathers 214 


ANALYSIS    OV    THE    WORK. 


Mode  of  Baptism                -         -         -         -         -         -         -  216 

Advantages  of  Baptism              ...---  224 
Confirmation,  or  Profession  of  Religion  on  admission  to  sac- 
ramental commnnion                .-..--  228 
Course  of  preparatory  instruction         .         -         .         -         -  229 
Vote  of  the  church  council           ..----  234 

Public  profession  of  religion  before  the  whole  church             -  235 
Ministerial  blessing,  with  the  imposition  of  hands,  its  anti- 
quity— Calvin's  opinion  of  it               .         .         -         .  jb 
Lord's  Supper               ........  240 

Its  divine  institution  and  perpetuity               -         -         -         -  24 1 

Error  of  the  Society  of  Friends,  or  Quakers           -         -  242 

Nature  and  design  of  this  sacrament            -         .         .         .  243 

Mode  of  the  Saviour's  presence  in  the  Eucharist            -         -  245 
Luther's  view  of  a  "  sacramental,"  substantial,  or  a  real 

presence         ..----         .         -  248 

The  second  view  of  an  influential  presence  of  the  glwiiied 

body— (Calvin) 252 

Third  view,  that  of  peculiar,  special,  but  spiritual  blessing  253 
Zuingle's  view  of  mere  symbolic  import,    without  any  spe- 
cial influence 254 

Comparative  estimate  of  these  views         .         -         -         -  ib 

Sabjects  of  this  ordinance -  255 

Religious  CiiREMONiF-s— Festivals 267 

Civil  Governments             - -  271 

No  form  of  civil  government  is  of  divine  appointment             -  272 

Diiferent  forms ib 

Despotism              --------  ib 

Aristocracy          - ib 

Limited  or  Mixed  Monarchy 273 

Democracy,  or  Republicanism ib 

Influence  of  the  Reformation  on  the  civil  liberty  of  I^urope 

and  America               ...----  ib 

The  proper  end  of  all  civil  government         -         -         -         -  274 

When  Revolution  is  lawful  and  expedient              -         -         -  276 

The  principles  of  the  American  Revolution       -         -         -  ib 

Violation  of  these  principles  in  the  continuance  of  Negro 

Slavery  amongst  us                ib 

African  Colonization   a  duty,    but   no   remedy  for  our 

slavery                 -         - ^7''' 


11  ANALYSIS    OF    THE    WORK. 

Duty  of  gradual — total  abolition  of  all  slavery        -         -  273 

Union  of  church  and  state  proved  contrary  to  the  New  Test.  280 

Structure  of  our  government               ....         -  332 

Different  theories  of  our  national  constitution              -         -  283 
As  a  compact  between  separate,  independent,  sovereign 

States          -...-.--  ib 
Between  the  States,  as  such,  with  the  right  of  peaceful 

secession              .......  ib 

As  a  compact  between  the  people  of  the  different  States, 
with  limited  powers  to   legislate   only  on  certain 

specified  subjects         ...          ...  284 

Religious  liberty  secured  to  all  citizens         ....  2r,'6 

Luther's  opinion  on  persecution              ....  287 

Millennium.     Grounds  of  its  expectation        ....  288 

Means  of  its  advancement                 .....  291 

Time  of  its  commencement               .....  292 

Nature  of  the  millennial  kingdom             ....  294 

Probable  duration           .......  297 

Death  and  Intermediate  State         .....  298 

Death ib 

Intermediate  state  of  the  soul  between  death  and  judgment  299 

The  Scriptures  give  it  locality                 ....  301 

It  is  not  a  state  of  sleep  or  insensibility.     Refutation  of  the 

materialist               .......  302 

Nor  a  state  of  probation  or  purgation                 ...  304 

But  a  state  of  happiness  or  misery         ....  305 

Differing  in  some  respects  from  the  state  after  judgment     -  308 

We  enter  this  state  in  the  moment  of  death       ...  309 
Resurrection,  its  certainty,  identity  of  the  risen  body,  time  of 

the  resurrection          -         -         -         -         -         -         -  310 

Final  Judgment — the  time,  the  Judge,  the  law,  the  sentence  314 
Happiness  of  the  Righteous — its  nature,    gradations,    eter- 
nity and  progression       -         -         -         -         -         -         -  318 

Punishment  of  the  Wicked. — Location  of  hell,  nature  of  fu- 
ture sufferings,  gradation,  and  eternal  duration           -         -  323 


List  of  abuses  in  the  Romish  Church  which  the  Reformers  corrected    337 
The  Augsburg  Confession  in  the  Latin,  its  original  language  357 


POPULAR   THEOLOGY. 


CHAPTER  I. 


OP    NATURAL     RELIGION. 


Before  we  enter  on  the  discussion  of  the  doctrines  of  the 
Christian  religion,  it  is  necessary  that  sometliing  be  said  con- 
cerning the  channel  through  which  those  sacred  truths  have 
reached  us,  as  well  as  the  pretensions  which  they  present  to 
our  view.  And  prior  even  to  this  investigation,  the  question 
naturally  arises,  do  we  stand  in  need  of  any  religion  beyond  that 
of  reason,  and  are  we  capable  of  sitting  in  judgment  on  the  evi- 
dences of  a  professed  revelation  ?  A  glance,  therefore,  at  the 
intellectual  structure  of  man,  the  extent  of  the  religion  of  reason, 
and  the  evidences  of  revelation  must,  if  our  subsequent  inves- 
tigations are  to  be  radical,  be  first  indulged,  before  we  enter  on 
the  discussion  of  the  Christian  doctrines. 

To  beings  constituted  as  we  are,  no  subject  can  be  of  great- 
er importance  than  that  of  religion.  We  not  only  possess  a 
present  capacity  for  pleasure  and  pain,  which  may  be  continued 
in  a  future  existence;  but  it  is  obvious  that  he,  who  so  wonder- 
fully and  fearfully  made  us,  can  with  the  greatest  facility  aug- 
ment this  capacity  and  make  us  eternally  and  indescribably  mis- 
erable or  happy  in  a  future  world.  What  subject  then  can  be 
compared  in  regard  to  its  importance,  with  the  relations  which 
2 


10  RKLIGION    OF    REASON.  [Cliap.  I. 

we  sustain  to  the  Author  of  our  being,  the  rule,  if  any,  which 
he  has  prescribed  for  our  conduct,  and  the  conditions  on  which 
our  endless  happiness  or  misery  is  suspended? 

On  all  these  subjects  we  now  possess  extensive  information, 
but  there  is  a  very  mistaken  idea  prevalent  as  to  the  proportion 
of  our  knowledge  which  is  derived  from  mere  reason.  Some 
very  erroneously  imagine  that  whatever  such  men  as  reject  the 
bible,  believe,  may  be  regarded  as  the  pure  product  of  reason. 
The  scriptures  have  shed  an  immense  mass  of  light  over  the 
whole  christian  world,  minghng  with  our  political  institutions, 
our  social  relations  and  even  the  instructions  of  the  nursery. 
Hence  from  our  earliest  infancy  we  imbibe  principles  and  adopt 
opinions,  which  in  after  life  are  never  erased  from  the  mind  even 
of  the  veriest  infidel.  And  as  no  man  can  possibly  remember 
whence  he  derived  all  his  ideas  in  every  past  moment  of  his 
life,  whether  from  the  bible,  or  from  others  who  are  indebted 
for  them  mediately  or  immediately  to  revelation,  or  whether 
they  were  original  suggestions  of  his  own  mind;  it  is  certain 
that  we  cannot  determine  by  recollection  what  portion  of  our 
knowledge  is  the  product  of  reason.  It  has  been  customary  in 
this  emergency,  to  resort  to  such  heathen  nations  as  had  not  the 
bible,  for  fair  specimens  of  what  unassisted  reason  could  tea(;h. 
But  although  such  an  investigation  presents  the  powers  of  rea- 
son in  a  very  humiliating  light,  as  truth  is  our  object  we  are 
compelled  to  say,  that  it  is  yet  more  favourable  than  truth  ad- 
mits. Some  doctrines  are  so  important  to  man,  so  intimately 
interwoven  with  all  his  wishes,  his  hopes  and  his  fears,  that  if 
once  known,  they  could  never  be  entirely  forgotten.  We  will 
not  here  say  that  some  such  were  originally  revealed  by  God  to 
Adam,  for  this  would  be  presupposing  the  truth  of  Revelation 
which  is  yet  to  be  proved  ;  but  we  may  confidently  assert  that 
several  such  truths,  particularly  the  existence  of  a  God,  can  be 
traced  more  or  less  distinctly  through  all  the  recorded  ages  of 
heathen  antiquity.     And  as  there  is  no  evidence  of  their  having 


Chap.  I.]  INTELLECTUAL  STRUCTURE  OP   MAN.  11 

been  discovered  at  any  particular  time, the  probability  is  that  they 
really  did  reach  back  to  the  creation  and  were  then  revealed  to 
man  by  God  himself.  This  supposition  is  rendered  still  more 
probable,  because  reason  did  not  gradually  improve  these  doc- 
trines, as  might  have  been  expected  if  she  had  at  first  discovered 
them :  but  some  of  the  ancient  pagans  held  them  in  greater  pu- 
rity than  many  in  modern  days.  Nor  should  it  be  forgotten 
that  Plato  in  all  probability  saw  the  writings  of  Moses  in  Egypt, 
whither  he  had  travelled  in  search  of  knowledge  ;  that  Zoroas- 
ter, whose  religious  system  spread  so  extensively  over  the 
Eastern  nations,  was  probably  of  Jewish  extraction  and  was 
certainly  acquainted  with  the  Old  Testament ;  and  that  the 
Jews  themselves,  in  their  various  dispersions,  as  well  as  by  their 
commercial  intercourse  with  other  nations, spread  abroad  a  know- 
ledge of  their  religion.  Since  therefore  all  nations  learn  some 
of  these  doctrines  by  tradition  from  their  ancestors,  and  the  best 
systems  of  heathen  philosophy  were  also  indebted  more  or  less 
to  revelation  ;  it  is  evident  that  in  the  opinions  of  no  nation  do 
we  see  a  fair  specimen  of  reason's  unaided  power.  Our  only  in- 
quiry must  be,  what  evidences  can  reason  discover  for  the  truth 
of  these  doctrines  already  known  to  her,  and  what  can  she  her- 
self discover  concerning  our  nature  and  relations  in  the  present 
life.    And  first 

a)  As  to  ourselves :  When  shutting  out  from  our  view 
every  thing  around  us,  we  direct  our  attention  to  our  own  struc- 
ture, we  find  that  we  are  beings  possessed  of  certain  bodily  or- 
gans, wonderfully  and  fearfully  made.  Connected  with  this 
body  we  find  something  which  thinks,  feels,  and  acts,  called 
mind,  which  in  all  its  known  properties,  is  radically  different 
from  matter ;  though  in  its  operations  as  totally  dependent  on 
the  body,  as  is  a  musician  on  his  instrument,  for  the  delightful 
combinations  of  sound  which  he  produces.  Through  our  bodily 
senses,  we  acquire  a  knowledge  of  external  objects :  and  we  are 
so  constructed,  that  we  naturally  and  unavoidably  regard  the 


12  INTELLECTUAL  STRUCTURE  OF  MAN.  [Chap.  I. 

testimony  of  our  senses  as  true.  No  man  ever  practically  dis- 
believed it,  not  even  those  infidels  who  in  theory  have  professed 
to  do  so.  And  our  different  faculties  are  so  many  additional 
sources  of  ideas.  We  find  that  the  truths  with  which  we  thus 
become  acquainted,  have  more  or  less  intrinsic  tendency  to  pro- 
duce conviction  ;  and  that  we  have  the  ability  to  investigate  the 
relative  degree  of  this  tendency,  that  is,  the  strength  of  evidence. 
This  evidence  is  in  many  cases  so  strong,  that, if  fairly  and  impar- 
tially weighed,  we  cannot  resist  the  conviction  of  the  truths  which 
it  tends  to  establish.  Who  could  disbelieve  one  of  the  plainest 
demonstrations  of  Euclid,  after  having  carefully  examined  and 
understood  the  proof  on  which  it  rests  ?  Who  could  doubt  the 
guilt  of  a  murderer  when  attested  by  a  dozen  of  the  most  credi- 
ble, disinterested  eyewitnesses  on  earth  ?  or  when  seen  with  his 
own  eyes  1  Why  then  it  may  be  asked  do  not  all  men  agree  in 
the  belief  of  Christianity,  and  of  every  other  truth  which  some 
consider  fully  established  ?  The  reply  doubtless  is,  that  man  was 
created  a  free  agent,  and  as  such  has  a  will, a  faculty,  which,  how- 
ever men  may  differ  in  their  views  of  its  operations,  all  must  ad- 
mit to  be  radically  different  from  the  other  faculties  of  the  soul. 
If  its  operations  were  necessary  and  dependent  in  the  same  sense 
as  those  of  perception,  memory  and  judgment,  a  man  would  be 
no  more  to  blame  for  resolving  to  steal  a  purse  of  gold,  than  for 
having  perceived  a  thief  in  the  act  of  stealing  it,  or  for  remem- 
bering that  it  was  stolen  some  time  ago.  In  the  exercise  of 
this  faculty  of  the  soul,  we  can  avoid  conviction  of  a  truth  by 
resolving  not  to  examine  its  evidences,  or  by  approaching  the 
investigation  with  strong  prejudices  against  the  truth,  or  by  ex- 
amining only  part  of  the  evidence.  And  after  we  have  exa- 
mined a  subject  and  become  convinced  of  its  truth,  we  can  re- 
solve to  disobey  that  conviction,  however  strong  it  may  be. 
Hence  men  may  be  voluntary  unbehevers ;  and  intellectual  be- 
lievers of  Christianity  may  voluntarily  live  in  practical  disobe- 
dience to  its  precepts.     Yet  the  faculty  for  investigating  truth, 


Chap.  I.]  NATURAL   RELIGION.  13 

which  God  has  given  us,  seems  to  point  out  such  investigation 
as  our  duty;  and  as  the  result  oi  im/partial  investigation  depends 
not  upon  ourselves,  but  on  the  strength  of  evidence  which  God 
has  placed  within  our  reach  for  or  against  any  point  under  ex- 
amination, obedience  to  the  result  of  such  impartial  investigation 
must  be  our  duty.  In  short,  man  is  a  moral  agent,  his  duty  is 
sincere  and  uniform  obedience  to  the  strongest  evidence^  that  is, 
to  truth ;  and  a  better  definition  of  virtue  than  this  coidd  tiot 
easily  be  given. 

Thus  constructed,  when  we  look  around  us  on  the  universe, 
what  can  we  learn  ? 

b)  That  there  is  a  God,  we  were  taught  in  our  infancy. 
Whether  we  could  have  discovered  this  doctrine  if  we  had  never 
learned  it  from  others  is  doubtful.  Since  it  is  known  to  us  we 
can  see  every  where  in  the  universe  abundant  evidences  of  its 
truth.  Nay  so  clear  are  these  truths  that  it  is  impossible  for 
any  good  man  to  disbelieve  them.  And  we  very  much  doubt 
whether  any  wicked  men  in  a  christian  country  can  sincerely 
and  habitually  and  confidently  disbelieve  it.  But  that  our  abi- 
lity to  discern  the  evidences  of  a  truth  after  it  is  known,  by  no 
means  proves  that  we  could  ourselves  have  discovered  it ;  is 
exemplified  in  our  daily  experience.  Take  for  instance  some 
modern  discovery  in  physical  science,  some  newly  invented  ma- 
chine of  real  value.  A  man  of  ordinary  mind,  after  examining 
it,  can  see  and  prove  its  excellence,  and  wonders  that  he  did 
not  long  ago  himself  make  the  discovery ;  yet,  thousands  of 
years  passed  over  the  heads  of  men,  before  any  one  of  them 
made,  or  rather  stumbled  upon  it.  The  experiments,  in  the 
case  of  several  men  who  were  lost  in  infancy  and  grew  up  wild 
in  the  woods,  as  also  those  of  the  deaf  and  dumb,  though  the 
circumstances  were  adverse  to  the  full  developement  of  mental 
power,  go  far  to  corroborate  our  doubts  as  to  the  ability  of  un- 
aided reason  to  deduce  from  the  works  of  nature  the  existence 
of  a  God. 


^4  DEFECTS    OP    NATURAL    RELIGION.  [Chap.   I. 

Nor,  when  the  existence  of  God  is  known,  can  reason  cer- 
tainly estabhsh  his  unity.  The  apparent  elemental  discord  in 
the  world,  the  commixture  of  good  and  evil,  has  led  some  to 
conjecture  the  existence  of  two  conflicting  superior  powers. 
Reason  may  indeed  look  abroad  in  the  universe  and  see  the 
harmony  of  all  its  various  parts.  She  may  see  the  striking 
adaptation  of  the  atmosphere  to  the  lungs  of  man  and  other  ani- 
mals ;  she  may  perceive  how  admirably  the  influence  of  the  sun, 
moon  and  stars  is  suited  to  the  situation  and  necessities  of  man  ; 
nay,  she  may  catch  a  ray  of  light  from  the  most  distant,  visible 
fixed  star,  and  prove  that  it  is  subject  to  the  same  laws  of  re- 
flection and  refraction,  which  govern  the  light  of  a  candle ;  but 
all  this  proves  only  unity  of  design,  evinces  only  agreement  in 
the  plan  of  the  universe,  and  not  that  it  was  created  by  one  su- 
perior being.  Accordingly,  as  is  well  known,  many  among  the 
most  enlightened  Pagan  nations  both  ancient  and  modern,  be- 
lieved in  either  a  duality  or  plurality  of  deities  of  various  cha- 
racters and  orders. 

c)  But  what  can  reason  teach  us  concerning  our  relations 
to  a  superior  poiver  ?  That  we  are  responsible  for  our  actions 
she  may  indeed  render  probable ;  but  as  her  acquaintance  with 
the  moral  attributes  of  God  is  very  unsatisfactory,  she  is  unable 
to  point  out  with  certainty  the  course  of  conduct  most  pleasing 
to  him.  Though  in  the  constitution  of  our  physical  nature, 
vice  is  often  productive  of  pain  and  sickness;  yet,  in  the  course 
of  events,  how  often  do  the  wicked  prosper,  whilst  the  good 
man's  way  is  proverbially  rough  and  thorny  ?  Why  are  the 
righteous  and  the  wicked,  subject  alike  to  almost  every  variety 
of  disease  ?  Why  are  they  alike  swallowed  up  by  the  devas- 
tating earthquake  ? 

That  man  is  a  sinner,  is  known  to  reason,  and  was  acknow- 
ledged in  affecting  terms  by  many  heathens.^     But  why  he  was 

•  Cicero,  2  Tuscul.  III.  1.  says,  "  Simulac  editi  in  lucem,  et  sus- 
cepti  sumus,   in   omni   continuo   pravitate   et   in  summa  opinionum  per- 


Chap.  I.]  DESIRABLENESS    OF   A   REVELATION.  1^ 

born  with  sinful  dispositions,  and,  above  all,  how  he  can  be  re- 
leased from  this  malady,  she  knows  not. 

d)  Whether  there  is  an  hereafter,  that  all  important  ques- 
tion, which  must  have  so  great  an  influence  on  our  conduct  and 
expectations  through  life,  reason  cannot  satisfactorily  answei-. 
And  admitting  that  there  should  be  a  future  existence,  she  is 
totally  unable  to  decide  whether  it  will  be  probationary  or  re- 
tributive. 

Such  are  the  scanty,  unsatisfactory  lessons  derived  from  rea- 
son alone.  Every  sincere  inquirer  after  truth  cheerfully  re- 
ceives them,  but  they  should  only  tend  to  make  him  long  for 
clearer  hght ;  they  should  only  prepare  him  to  receive  with 
greater  gratitude  the  ample  and  satisfactory  instructions  of  the 
holy  volume.  Many  of  the  ancient  heathen  expressed  an  ar- 
dent desire,  that  God  would  grant  them  farther  communications 
of  knowledge.  Both  Socrates  and  Plato  confessed  their  need 
of  a  revelation  from  heaven  :  and  so  generally  did  the  mass  of 
the  people  feel  the  uncertainty  of  their  knowledge,  that  discern- 
ing legislators,  such  as  Solon,  Lycurgus,  Nuraa  and  others, 
knew  no  better  method  of  giving  sanction  to  their  laws,  than  by 
pretending  that  they  had  received  such  revelation.  The  man 
therefore  who  knows  the  extreme  scantiness  of  reason's  instruc- 
tions, and  feels  no  desire  for  a  farther  revelation,  is  worse  than 
a  heathen.  He  must  either  be  so  depraved  as  to  dread  every 
communication  from  heaven,  or  as  indifferent  about  his  destiny 
as  the  brutes  that  perish  ! 

e)  But  i7i  what  manner  oicght  God  to  give  us  farther  in- 
formation on  these  subjects,  if  he  saw  fit  to  grant  it  to  us? 

Much^has  been  said  by  infidels  against  the  manner,  in  which 
God  is  believed  by  Christians  to  have  made  a  revelation :  but  so 
far  as  we  know,  not  one  of  them  has  been  able  to  propose  a 
different  method,  which  would  be  half  as  reasonable.     Ought 

versitate  versamur:   ut  pene  cum  lacte   nutricis  errorem    suxisse  videa- 
mur." 


16  DIFFERENT    POSSIBLE    MODES   OF  REVELATION.  [Chap.  I. 

God  to  make  an  oral  revelation  to  every  individual  of  the  hu- 
man family  in  every  successive  generation  ?  Would  not  the 
great  mass  of  mankind  in  a  few  years  forget  many  of  the  ideas 
communicated  to  them  ?  And  if,  in  order  to  prevent  this,  each 
one  would  immediately  record  for  his  own  use  what  God  had 
taught  him,  granting  that  all  men  were  even  able  to  make  such 
a  record,  would  we  not  soon  have  millions  of  bibles  instead  of 
one  ?  And  as  the  views  which  God  would  reveal  would  be 
substantially  the  same,  we  should  have  millions  of  repetitions 
of  the  same  revelation  !  How  absurd  is  this,  and  how  much 
more  rational  the  one  recorded  revelation  which  God  has  given, 
and  which  may  be  circulated  over  the  whole  world  :  Others 
have  maintained  that  God  ought  in  every  successive  age,  work 
new  miracles  to  confirm  his  revelation.  But  they  forget  that 
miracles,  thus  often  repeated,  would  be  miracles  no  more,  would 
attract  no  more  attention  than  the  regular  succession  of  summer 
and  winter,  or  at  most  than  the  irregular  occurrence  of  thunder 
and  lightning,  or  descent  of  rain  and  hail.  In  short,  if  God 
sees  fit  to  grant  to  mankind  any  additional  information  beyond 
what  the  heavens  and  the  earth  and  the  structure  of  the  human 
soul  afford,  the  most  suitable  method  of  its  accomplishment  so 
far  as  we  can  see,  would  be  this  :  To  communicate  these  truths 
which  will  of  course  be  reasonable  in  themselves,  to  one  or 
more  suitable  individuals;  appoint  them  to  teach  these  doc- 
trines ;  attest  the  divinity  of  their  mission  by  satisfactory  evi- 
dence, and  provide  for  the  accurate  transmission  of  these  truths 
and  evidences  to  all  future  generations  for  whom  they  were  in- 
tended. It  is  obvious  that  oral  teachers  would  present  impor- 
tant advantages  in  addition  to  those  of  the  mere  written  record. 
Yet  who  does  not  see,  that  although  the  first  oral  teachers  alone 
would  have  sufficed  to  publish  the  gospel  to  their  generation,  be- 
cause they  were  inspired,  and  therefore  infallible ;  the  oral  instruc- 
tions of  their  uninspired  successors  would  be  liable  to  constant 
error,  and  consequently  totally  unsafe  in  directing  the  momen- 


Chap.     II.]  EVIDENCES    OF    CHRlSTlANlTy.  17 

tons  interests  of  immortal  souls,  unless  there  were  some  infalli- 
ble written  record,  by  which  they  could  be  corrected?  Such  a 
record  was  happily  made  by  the  first  inspired  teachers  of  Chris- 
tianity, whose  instructions  when  orally  given  were  confessedly 
infallible  and  of  divine  authority,  and  when  written  could  not  be 
less  so.  From  these  books  we  derive  our  principal  information 
of  the  doctrines  and  some  of  the  facts  of  Christianity,  although 
at  the  present  stage  of  our  argument,  we  use  them  only  as  ordi- 
nary authentic  narratives,  whose  genuineness  and  integrity  have 
often  been  clearly  and  satisfactorily  established.  Now,  precisely 
in  this  way  does  Christianity  profess  to  be  a  revelation  from  God, 
and  throughout  the  long  series  of  eighteen  hundred  years  has 
she  triumphantly  maintained  her  claims  in  the  world,  whilst  the 
tide  of  her  evidences  has  been  rolling  on  with  uninterrupted  and 
constantly  increasing  force  and  volume. 


CHAPTER   II. 


EVIDENCES    OF    CHRISTIANITY. 

In  looking  at  these  evidences,  they  naturally  fall  into  two 
classes,  original  and  progressive ;  those  in  which  the  gospel 
came  arrayed  to  its  first  hearers,  and  those  additional  items  of 
evidence  which  collected  around  it,  in  its  progress  through  the 
world. 

I.  The  original  evidences. 

a)  The  first  thing  which  struck  the  primitive  hearer  of  the 
gospel,  was  doubtless  the  character  of  the  men  who  pub- 
lished it  to  them.  And  who  are  they  %  Who  ought  they  to 
be  ?  Not  kings  of  the  earth,  or  other  great  men  in  power  ;  lest 
3 


18  EVIDENCES    OF    CHRISTIANITY.  [Chap.    II. 

their  new  religion  might  be  suspected  of  being  an  engine  of 
state,  and  its  extension  be  attributed  to  the  arm  of  civil  power : 
— not  the  rich,  lest  pecuniary  influence  should  cast  suspicion  on 
it : — not  the  learned,  lest  its  sacred  truths  might  be  regarded  as 
the  offspring  of  their  own  intellect  by  men  incapable  of  accurate 
discrimination.  But  the  persons  to  whom  God  would  in  all 
probability  first  make  a  revelation,  and  whom  he  would  select  to 
publish  it,  would  be  men  previously  void  of  mucli  influence, 
yet  possessed  of  good  reputation  and  sound  native  intellect.  Now 
precisely  of  this  character  were  the  first  preachers  of  the  gospel. 
They  were  not  indeed  "  ignorant"  men,  as  the  English  version 
of  Acts  4:  13^  erroneously  asserts,  but  common  people,  not 
professional  men — persons  engaged  in  private  life.  In  short 
they  were  men  engaged  in  tnechanical  pursuits,  among  whom 
we  find  as  much  native  vigour  of  mind,  as  in  any  other  walks  of 
life.  These  men  their  hearers  knew  to  be  as  little  capable  of 
fabricating  such  a  religion  as  they  themselves  were.  Nor  could 
they  suspect  their  motives ;  for  they  had  renounced  all  prospect 
of  temporal  gain  to  publish  this  gospel :  nor  could  they  doubt 
the  miraculous  facts  to  which  they  appealed ;  for  these  were 
attested  by  hundreds  of  other  witnesses,  and  repeated  in  their 
own  presence.  How  absurd  then  is  the  supposition  of  the  preju- 
diced infidel  Volney,  that  these  men  were  a  "  combination  of 
artful  Imposters,"  who  built  upon  the  credulity  of  mankind,  the 
stupendous  fabric  of  the  Christian  Church  !  When,  therefore, 
the  apostles  declared,  that  they  had  not  invented  their  doctrines 
themselves,  their  fellow  citizens  readily  did  and  necessarily  must 
have  believed  them.  When  they  declared,  that  they  were  taught 
by  the  Lord  Jesus,  what  would  be  the  impression?  The  populace 
knew,  that  the  apostles  had  intercourse  with  Jesus  ;  but  what 
proof  had  they  that  he  was  not  himself  an  impostor  ?  That 
they  could  not  regard  him  in  this  light,  is  evident  from  the  ma- 

1  aypamiaToi  Koi  iiiCiTai.  See  Rosenmuener's  Scholia. 


Chap.    II.]  ORIGINAL    EVIDENCES    OF    CHRISTIANITY.  19 

nifest  sincerity  apparent  in  his  whole  Hfe,  but  especially  from 
the  fact,  that  he  neither  sought  nor  accepted  any  advantage  or 
honour  from  his  fellowmen,  which  he  could  so  easily  have  ob- 
tained by  accommodating  himself  to  the  Jewish  ideas  of  the 
Messiah,  as  a  temporal  prince.  On  the  contrary  he  knew  and 
himself  predicted,  that  privation,  persecution  and  death  would 
be  his  reward.  Such  never  had  been  the  conduct  of  cunning 
deceivers  prior  to  that  time,  and  never  has  been  since.  Impostors 
had  arisen  before  and  have  been  known  since  ;  but  their  con- 
duct invariably  betrayed  them.  Mahommed  pretended  to  be  a 
messenger  from  God,  but  the  licentiousness  of  the  religion  which 
he  taught,  the  sword  by  which  he  promulgated  it,  and  the  na- 
ked views  of  self-aggrandizement  which  his  condu<.'t  betrayed, 
proved  his  imposture.  But  in  Jesus  is  seen  nothing  that  could 
reflect  suspicion  on  his  character.  He  came  indeed  to  publish 
a  rehgion,  but  they  knew  it  was  a  religion  of  self-denial ;  it  com- 
manded men  to  bridle  their  passions,  to  cultivate  the  nobler 
powers  of  the  soul,  to  love  and  practise  virtue.  He  came  also 
to  establish  a  kingdom,  but  he  told  them  it  was  a  "  kingdom  not 
of  this  world."  He  paved  for  himself  a  way  to  a  throne- 
but  it  was  a  throne  in  heaven.  To  establish  his  kingdom  he 
drew  the  sword — but  it  was  "the  sword  of  the  Spirit."  His 
loins  were  girt,  but  with  truth  ;  he  wore  a  breastplate,  but  of 
righteousness,  and  a  shield,  but  it  was  a  shield  of  faith  ;  for  his 
was  a  religion  of  peace  and  good  will  to  men,  and  forbade 

"  To  wade  through  slaughter  to  a  throne, 
And  shut  the  gates  of  mercy  on  mankind." 

Nor  had  the  Jews  any  ground  for  considering  Jesus  as  an 
enthusiast.  The  moderation  uniformly  evinced  by  him  in  the 
execution  of  all  his  designs,  and  especially  the  vast  comprehen- 
siveness of  his  plan  for  a  spiritual  kingdom,  which  according  to 
his  own  declarations  was  to  be  executed  almost  entirely  after 
his  death,  forbids  the  idea. 


5i1  ORIGINAL     EVIDENCES    OK    CHRISTIANITY.  [Chap.   IT. 

b)  The  character  of  the  first  teachers  of  Christianity  was, 
therefore,  in  itself  calculated  to  arrest  the  attention  of  the  pri- 
mitive hearer  and  prepossess  him  in  favour  of  their  communica- 
tions. But  this  interest  was  soon  heightened,  and  this  confi- 
dence increased  by  the  nature  op  the  doctrines  which 
THEY  TAUGHT.  The  truths  of  the  sacred  volume  relate  either 
to  doctrines  to  be  believed,  or  changes  of  heart  to  be  experienc- 
ed, or  toduties  of  life  to  be  performed,  and  may  therefore  accurate- 
ly be  divided  into  doctrinal^  experimental  and  )i7'actical.  In  all 
these  departments  of  truth  the  primitive  hearer  was  arrested,  as  he 
would  naturally  expect,  by  many  things  new,  interesting  and  of 
eternal  importance,  and  some  things  especially  relating  to  God, 
which  seemed  to  border  on  mystery.  But  as  the  truths  con- 
cerning the  divine  being,  which  he  had  known  and  believed  be- 
fore, were  of  the  same  kind  ;  as  he  could  no  more  comprehend 
the  mode  of  the  divine  omnipresence,  the  fact  of  which  he  had 
long  behoved,  than  the  mode  of  the  incarnation  of  the  Son  of 
God,  and  the  trinity,  which  these  new  teachers  inculcated,  he 
considered  this  contiguous  mystery  as  no  objection.  ^  Each  class 
of  these  truths,  moreover,  contained  numerous  positive  evidences 
of  divine  origin.  The  doctrines  which  they  taught,  corrected 
the  errors  of  both  Jews  and  Gentiles,  and  supplied  the  deficien- 
cies of  their  religious  systems.  Instead  of  a  God  whose  name 
was  legion,  being  indeed  many,  the  Christian  religion  taught 
the  polytheistic  heathen  the  existence  of  one  living  and  true 
God — instead  of  idols  of  wood  and  stone,  which  their  own  hands 
had  manufactured,  it  presented  to  them  God  as  a  spirit,  pervad- 
ing immensity  with  his  presence,  and  beholding  withonmiscient 
eye  the  thoughts,  words  and  deeds  of  all  his  creatures.  Instead 
of  the  external  homage  through  types  and  ceremonies  at  Jeru- 
salem, it  taught  the  Jew  and  Samaritan  that  the  service  of  Je- 

*  For  the  full  discussion  of  the  relation  of  the  trinity  to  reason,  the  con- 
sideration of  which  would  in  this  place  have  interrupted  the  argument,  the 
reader  is  referred  to  the  article  of  the  trinity. 


Chap.   II.]  ORIGINAL    EVIDENCES    OF    CHRISTIANITY.  21 

hovah  is  not  confined  either  to  mount  Gerizim  or  Jerusalem, 
but  that  God  is  a  spirit,  and  must  be  worshipped  in  spirit  and 
in  truth,  and  may  every  where  be  found.  Instead  of  the  dark- 
ness and  uncertainty  which  hung  around  the  future  destiny  of 
man,  it  brouglit  hfe  and  immortality  to  clearest  light :  it  elevat- 
ed the  veil  which  separated  between  time  and  eternity,  and 
spread  before  them  in  all  their  length  and  breadth,  the  future 
mansion  of  the  blessed,  as  well  as  the  doleful  prison-house  of 
the  accursed.  Above  all  it  taught  to  every  serious  inquirer 
with  a  degree  of  clearness  not  to  be  misunderstood,  and  with 
an  amplitude  leaving  nothing  to  be  desired,  a  satisfactory  an- 
swer to  the  momentous,  the  thrilling  question,  "  what  must  I 
do  to  be  saved?"  The  serious  gentile  found  these  doctrines 
so  strongly  commend  themselves  to  his  mind,  and  the  reflecting 
Jew  found  them  moreover  so  coincident  with  the  doctrines  of 
Moses  and  the  prophets  ;  that  they  felt  the  nature  of  this  new 
religion  combine  with  the  character  of  its  publishers,  to  arrest 
their  attention  and  command  their  assent. 

Nor  could  the  changes  of  heart  which  Christianity  required, 
appear  unreasonable  to  the  serious  mind.  That  mankind  were 
depraved  creatures,  prone  to  do  and  delight  in  that  which  they 
knew  to  be  wrong,  even  the  heathen  had  acknowledged.  Now 
Christianity  required,  that  this  depraved  heart  should  be  so 
changed  by  the  power  of  God,  as  to  take  delight  in  those  holy 
occupations,  which  are  best  calculated  to  promote  our  happiness 
on  earth,  and  must  constitute  the  source  of  our  felicity  in  heav- 
en :  that  we  should  be  transformed  into  the  image  of  God,  and 
like  him  love  holiness,  dehght  in  the  prosperity  of  our  fellow- 
beings,  forgive  our  enemies,  and  place  our  supreme  affections  on 
things  above.  That  such  a  change  must  be  conducive  to  hap- 
piness, that  it  was  in  every  respect  reasonable,  the  primitive 
hearer  must  have  perceived  ;  nor  could  the  tender  of  its  pro- 
duction, by  the  spirit  of  God,  in  all  who  would  attend  and  obey 
the  instructions  of  the  apostles,  be  objectionable  in  his  view. 


22  MORAL    EVIDENCES    OF   CHRISTIANITY.  [Chap.  II. 

The  ethical  system  of  Christianity  in  hke  manner  must  have 
made  a  favourable  impression  on  the  primitive  hearer.  The 
Jew  found  it  elevating  the  standard  of  virtue  far  above  the  re- 
quisitions of  Moses  and  the  prophets/  and  saw  his  duty  set  forth 
in  a  light  that  could  not  fail  to  flash  conviction  into  every  se- 
rious, inquiring  mind.  The  gentile  found  many  of  his  imagined 
virtues  blotted  out  from  the  catalogue,  such  as  love  of  fame, 
self-confidence,  stoical  apathy  under  suffering,  hatred  of  ene- 
mies and  suicide ;  and  beheld  their  place  supplied  by  milder, 
more  humble  and  benevolent  dispositions.  The  Christian  re- 
ligion inculcated  love  to  enemies  ;  taught  its  votary  to  bless 
those  that  cursed  him,  to  do  good  to  those  that  hate  him,  and 
pray  for  them  who  despitefully  used  him  \^  to  love  and  do  good 
to  all  mankind.  It  taught  a  path  of  duty  adapted  to  the  con- 
stitution of  man,  harmonizing  fully  with  all  his  relations  in  life, 
requiring  him  to  give  unto  Csesar  the  things  that  are  Caesar's, 
and  to  discharge  to  God  the  duties  which  he  owed  to  the  great 
author  of  his  being.  The  primitive  hearer,  therefore,  found 
the  truths  proposed  by  the  Saviour  and  his  apostles,  in  them- 
selves so  new  as  to  arrest  their  attention,  so  important  as  to  ex- 
cite their  hopes  and  fears,  so  reasonable  and  plausible  as  to  in- 
vite their  belief.  But  these  communications  were  accompanied 
by  other  circumstances,  calculated  still  more  to  excite  an  inter- 
est in  their  bosoms  and  completely  to  command  their  assent. 

c)  Those  who  first  preached  these  doctrines,  declared,  that 
God.,  who  sent  thetn,  authenticated  their  mission  by  performing 
diverse  miracles  ;  and  the  primitive  hearer  actually  witnessed 
such  works  with  his  own  eyes.  The  miracles  of  the  Saviour 
himself,  who  professed  to  be  the  Son  of  God,  were  not  only 
first  in  order,  but  also  most  numerous,  stupendous  and  important. 
But  were  they  of  such  a  nature,  and  performed  under  such 

'      »  Matth.  5:   17.  21—22.  27.  28.  31.  32.  33.  34.  &c. 
2  Matth.  5:  43. 


Chap.  II.]  EVIDENCES    OF    CHRISTIANITY.  23 

circumstances,  as  to  be  clear  of  all  suspicion  ?  How  could  the 
sincere  inquirer  doubt  when  even  his  enemies  confessed,  This 
man  doth  many  miracles  ;  when  he  knew  that  they  were  of 
the  most  various  nature.  He  healed  all  kinds  of  sickness.^  He 
miraculously  changed  water  into  wine.^  He  provided  for  Pe- 
ter the  piece  of  tribute  money  in  the  fish's  mouth  :^  and  pro- 
cured for  him  a  miraculous  draught  of  fishes.*  He  walked  upon 
the  sea.'  He  commanded  the  wind  and  waves  and  they  obeyed.^ 
He  miraculously  fed  atonetimeabovefour  thousand,  and  at  anoth- 
er five  thousand  persons,  beside  women  andchildren.'^  Hedisplay- 
ed  divine  foreknowledge.®  He  raised  the  dead' on  several  occa- 
sions, and  finally  he  himself  arosefromthedead.'"  It  was  also  no- 
torious, that  these  exhibitions  of  miraculous  power,  were  not  con- 
fined to  one  place^  where  Jesus  might  have  enjoyed  facilities  for 
deception.  Of  some  the  theatre  was  Jerusalem,  others  were  per- 
formed in  the  temple,  others  in  Galilee,  others  in  diflferent  towns 
and  villages,  and  some  the  Saviour  healed,  whom  he  even  did 
not  see  !  Nor  where  his  friends  the  only  spectators  of  his  mira- 
cles. Enemies  of  learning,  ingenuity  and  virulence  were  of- 
ten present ;  especially  Judas,  who  had  every  possible  opportu- 
nity to  detect  the  supposed  fraud,  as  well  as  every  inducement 
to  divulge  it.  And  could  any  reflecting  Jew  for  a  moment  in- 
dulge the  supposition,  that  if  the  traitor  had  entertained  the 
least  suspicion  that  Jesus  was  an  impostor,  he  would  have  felt 
any  compunction  at  having  brought  him  to  merited  punishment; 
much  less  have  brought  back  the  money,  acknoiDledged  i\\Q.ihe 
had  betrayed  innocent  blood,  and  gone  and  hanged  himself? 

Nor  could  it  have  appeared  possible,  by  any  ingenuity  what- 
ever, to  eflfect  an  imposition  on  his  disciples  and  his  enemies, 
with  regard  to  the  principal  and  most  striking  of  all  his  miracles, 

^  Matth.  4:  23.  24.  ^  John  2:  1—11.  ^  Matth.  17:  27. 

"  Luke  5:  4—7.  ^  Matth.  14:  25.  «  Mark  4:  35—39  - 

''  Matth.  14:  21.  «  John  1:  49.  50.  ^  John  II:  1—47. 

^  *  John  20.     Luke  24:  1—40. 


24  RRSURRECTION    OF    JKSUS.  [Chap.    II. 

his  own  ressurrection  from  the  dead.  For,  that  he  Avas  truly 
dead  was  confessed  by  his  most  inveterate  foes.  When  Joseph 
of  Arimalhea  desired  of  Pilate  the  body  of  Jesus,  Pilate  would 
not  grant  his  request,  until,  having  inquired  of  the  centurion,  he 
found  that  Jesus  had  been  dead  some  time.  And  the  soldiers, 
who  had  been  sent  to  break  the  legs  of  all  three,  brake  the  legs 
of  the  two  malefactors,  but  coming  to  Jesus  (we  are  told)  "  they 
brake  not  his  legs,  because  he  was  dead  already."  And  now 
when  the  Saviour  had  been  committed  to  the  tomb,  what 
could  any  prudent  inquirer,  what  could  an  enemy  of  the  gos- 
pel wish,  to  make  the  evidence  absolutely  conclusive?  Why 
that  some  cautious,  discerning  person,  or  better  still,  some  such 
enemy  of  Christ,  could  be  there,  and  watch  the  grave  during 
the  eventful  three  days.  Now  all  this,  the  first  hearers  of  the 
apostles  well  knew,  had  actually  been  done.^  "The  chief 
priests  and  pharisees  came  to  Pilate,  saying,  sir,  we  remember 
the  deceiver  said,  while  he  was  yet  alive.  After  three  days  I 
will  rise  again.  Command,  therefore,  that  the  sepulchre  be 
made  sure  until  the  third  day,  lest  his  disciples  come  by  night, 
and  steal  him  away,  and  say  unto  the  people,  he  is  risen  from 
the  dead  :  so  the  last  error  shall  be  worse  than  the  first."  How 
natural  these  suspicions  !  How  exactly  like  what  many  at  the 
present  day  would  feel  !  We  may  then  rest  assured,  these 
were  the  very  persons  who  would  not  suffer  an  imposture  to  be 
practised  so  much  to  their  injury  by  which  they  would  stand 
condemned  as  murderers  of  innocent  blood.  "  Then  said  Pilate 
unto  them,  ye  have  a  w^atch,  go  your  way,  make  the  grave  as 
sure  as  ye  can.  So  they  went  and  made  the  sepulchre  sure, 
sealing  the  stone,  and  setting  a  watch"  That  the  Saviour, 
however,  notwithstanding  all  this  precaution,  actually  arose 
from  the  dead,  was  a  matter  of  absolute  certainty  to  those 
whom  the  apostles  first  addressed  ;  for  he  had  frequently  ap- 
peared to  different  persons,  at  one  time  to  more  than  five  hun- 

>  Matth.  27:  62—66. 


Chap.  II.]  MIRACLES    OF    tHE    APOSTLES.  25 

dred  brethren,  and  during  forty  days  after  his  resurrection  he 
instructed  his  apostles  in  the  things  pertaining  to  the  kingdom 
of  God/  after  which  as  he  was  conversing  with  his  disciples  at 
Bethany,  "  whilst  they  beheld,  he  w^as  taken  up,  and  a  cloud 
received  hira  out  of  their  sight."'^  Hundreds  were  yet  living, 
who  had  been  eyewitnesses  of  these  stupendous  miracles,  and 
in  any  ordinary  collection  of  hearers  in  or  near  Jerusalem,  one 
or  more  of  these  persons  would  usually  be  embraced. 

d)  It  was  moreover  known,  that  this  Jesus  had  himself  com- 
missioned his  apostles,  Judas  excepted,  to  publish  his  doctrines 
to  all  nations  ;  hence  their  divine  authority  could  not  be  disput- 
ed, and  they  were  authorized  to  teach.  And  Jesus  told  them 
that  the  Holy  Ghost,  whose  special  influences  should  be  poured 
out  on  them  at  pentecost,  would  bring  to  their  recollection, 
and  further  teach  them  all  things  necessary  for  their  official 
duties.  There  could  be  no  doubt  therefore  of  the  infallible  ac- 
curacy of  their  instructions.  The  hearers  of  the  apostles,  more- 
over, knewT,  that  Jesus  had  conferred  on  them  the  power  of  tvork- 
ing-  miracles  in  his  name  ;  for  they  indisputably  exercised  it. 
When  Peter  healed  the  lame  man,^  even  the  Jewish  sanhedrim 
was  compelled  to  exclaim,  "  For  that  indeed  a  notable  miracle 
hath  been  wrought  by  them,  is  manifest  to  all  them  that  dwell 
in  Jerusalem,  and  we  carmot  deny  it."^  No,  we  cannot  deny  it, 
we  who  have  heretofore  possessed  the  confidence  of  the  people, 
we  whose  interest  so  strongly  demands  it,  we  whose  honour  and 
power  depend  on  it ;  we  cannot  deny  it.  And  why  ?  Be- 
cause the  lame  man  was  for  many  years  known  to  thousands, 
who  all  now  see  him  restored.  We  cannot  deny  it,  because  we 
and  hundreds  beside  us,  know  it  with  as  much  certainty,  as  we 
do  the  existence  of  Jerusalem,  the  city  in  which  we  dwell ;  for 
we  see  it  with  our  own  eyes  ! 

e)  The  reflecting  Jew  would  moreover  remember,  that  about 

'  1  Cor.  15:  5—8.  ^  ^^.^g  j.  9^  3  ^^ts  3.  5_7^ 

*  Acts  4:  16. 

4 


26  MIRACLES    OF    THE    APOSTLES.  [Chap.   II. 

that  time  the  expectation  of  the  coming  of  Messiah  prevailed 
in  Israel.  And  if  he  knew  the  predictions  which  had  been 
given  to  his  people,  or  if  he  inquired  of  Moses  and  the  prophets, 
how  surprisingly  clear  and  striking  would  he  find  their  applica- 
bility to  Jesus  !  Had  it  been  indefinitely  predicted,  that  at  some 
future  time,  a  distinguished  personage  should  arise  and  establish 
an  extensive  empire,  it  might  have  been  Cyrus  or  Philip  of  Ma- 
cedon,  or  Alexander  the  Great,  or  Caesar,  as  well  as  Christ.  Or, 
had  the  prophecies  only  determined,  that  this  personage  should 
arise  from  among  the  Jews ;  it  might  have  been  fulfilled  in  Judas 
Maccabeus,  or  Jonathan,  or  John  Hircanus  or  Aristobulus,  as 
well  as  by  Jesus  of  Nazareth.  But  when  he  finds  the  pro- 
phets determining  the  very  time  of  his  appearance,  namely  before 
the  sceptre  or  civil  power  should  depart  from  the  Jews ;  whilst 
the  sacred  temple  was  yet  standing;  and  at  the  expiration  of  the 
seventy  prophetic  weeks  of  Daniel,  which  ended  in  the  year  of 
his  death ;  when  he  heard  them  specify  the  very  tribe  (that  of 
Judah)  from  which  he  should  descend — yea,  the  very  family  of 
David  in  that  tribe — and  the  very  town,  Bethlehem,  in  which  he 
should  be  born;  and,  as  there  were  two  towns  of  that  name,  add- 
ing that  it  was  Bethlehem  in  Judea  and  not  in  Galilee ; — when 
on  investigation,  the  sincere,  and  inquiring  Jew  found  these,  and 
many  other  particulars,  distinctly  predicted  by  one  or  other 
of  the  prophets,  and  knew  that  all  these  things  were  so  perfect- 
ly fulfilled  in  Jesus  of  Nazareth  ;  how  was  it  possible  for  him  to 
doubt  ?  Who  that  could  weigh  the  force  of  evidence,  and  was 
anxious  to  learn  the  truth,  would  not  have  been  convinced  7  Who 
that  was  not  bhnded  by  prejudice,  or  enslaved  to  lust,  would  not, 
under  such  circumstances,  have  been  constrained  to  exclaim, 
Lord,  it  is  enough,  I  believe  that  thou  art  the  Christ,  the  son 
of  the  living  God,  to  whom  else  shall  we  go,  thou  hast  the  words 
of  eternal  life  ! 

f)  Such  were  the  primitive   evidences  which  Christianity 
presented  to  those  to  whom  it  was  first  preached.     And  if  they 


Chap.   II.]  EVIDENCE  OF   PERSONAL  EXPERIENCE.  27 

attended  to  its  doctrines  and  endeavored  to  obey  its  prescriptions, 
they  soon  experienced  within  their  soids  another, a  still  more  im- 
pressive and  convincing  evidence  of  its  divine  origin.  They 
found  these  sacred  truths  penetrating  the  inmost  recesses  of  their 
hearts,  shedding  abroad  their  benign  light,  enlisting  their  feelings 
in  the  cause  of  God,  and  urging  thera  to  return  to  the  love  and 
obedience  of  their  forsaken  heavenly  Father,  and  find  happiness 
in  the  paths  of  his  commandments.  In  short  they  found,  as 
every  inquiring  sinner  will  now  find  by  happy  experience,  the 
truth  of  the  Saviour's  declaration,  If  any  man  will  do  my  will, 
he  shall  know  of  my  doctrine  whether  it  be  of  God.' 

II.  And  what  is  the  light  in  which  Christianity  presents  it- 
self to  succeeditig  generations,  to  us  at  the  present  day  7  Has 
any  certain  record  of  its  doctrines  and  duties  and  fticts  reached 
us?  Can  its  primitive  evidences  exert  any  influence  on  our 
minds,  and  has  the  stream  of  evidence,  as  it  rolled  on  through 
successive  centuries,  been  scattered  and  lost,  or  has  it  accumu- 
lated greater  volume  and  force? 

That  we  have  as  certain  knowledge  on  the  subject  of  Chris- 
tianity, as  the  primitive  hearers  of  the  apostles,  is  indisputable, 
since  in  the  kind  Providence  of  our  God,  the  very  men  whom 
Christ  himself  appointed  as  oral  teachers  of  his  religion,  also 
reduced  their  instructions  to  writing  for  the  benefit  of  distant 
Christians  and  of  after  ages.*^  Those  instructions  are  found  in 
the  books  of  the  New  Testament,  which  we  have  hitherto,  in 
the  progress  of  our  argument,  received  only  as  ordinary,  au- 
thentic narratives  of  the  facts  recorded  in  them.  But  since  it 
is  certain,  that  the  written  instructions  of  all  men,  are  at  least  as 
accurate  if  not  more  so  than  their  oral,  extemporaneous  commu- 
nications ;  it  follows,  that  the  written  productions  of  the  apostles 

'  John  7:    17. 

^  John  20:  31.  But  these  things  are  written,  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  son  of  God  ;  and  that  ye  might  have  life  through 
his  name.     Luke  1:  1 — 4. 


28  PROGRESSIVE    EVIDENCE    OF    CHRISTIANITY.  [Chap.  II. 

of  Jesiis  must  be  as  correct  and  authentic  as  their  preaching. 
And  it  is  evident  from  what  has  been  said,  that  they  were  di- 
vinely authorized  teachers  of  Christianity,  and  that  the  instruc- 
tions which  they  gave  were  rendered  infaUible  by  the  guidance 
of  the  Spirit.  Hence,  as  it  would  be  absurd  to  suppose,  that 
those  who  were  infallible  when  they  spoke,  would  instantly 
cease  to  be  so  when  they  undertook  to  communicate  the  same 
truths  to  distant  Christians  or  future  generations  by  writing  ;  it 
inevitably  follows,  that  the  waitings  of  the  apostles  have  the  same 
kind  and  same  degree  of  divine  authority  and  Inspiration,  which 
belonged  to  their  oral  communications.  The  call  of  the  apostle 
Paul  was  miraculous,  but  his  divine  mission  and  inspiration  are 
established  by  evidence  of  the  same  kind  and  degree  which  sus- 
tains the  others.  The  writings  of  Luke  ai>d  Mark  receive  a 
similar  character  from  the  fact,  that  those  of  the  former  were 
written  in  the  company  of  Paul  and  sanctioned  ^  by  him,  and 
those  of  the  latter  dictated  by  Peter.'^  And  here  it  may  in  pass- 
ing be  remarked,  that  the  divine  authority  of  the  books  of  the 
Old  Testament,  is  also  proved  by  the  circumstance  of  their  be- 
ing so  frequently  quoted  as  such,  by  the  infallible  Saviour  and 
his  inspired  apostles. 

From  the  above  argument  we  derive  the  important  inference, 
that  having  the  genuine,  unadulterated  written  instructions  of 
those  very  persons,  who  hy  divine  authority  first  taught  the 
Christian  religion,  that  religion  now  comes  to  us  arrayed  in 
the  fidl  force  of  all  its  jirimitive  or  original  evidences. 

But  the  stream  of  evidence  has  received  neio  accessions  in 
the  course  of  its  progress,  and  the  believer  of  after  ages  can  find 
his  faith  confirmed  by  additional  facts,  not  accessible  to  the  pri- 
mitive hearers  of  the  apostles. 

Among  these  progressive  or  cumulative  evidences  (which  we 

'  Acts  21:  17.  24:  27.  &c.  see  Storr's  Biblical  Theology,  Vol.  I.  p. 
137. 
2  See  Storr's  Bib.  Theol.  Vol.  1.  p.  136. 


Chap.  IL]  HARMONY    OP   THE    SCRIPTURES.  29 

can  take  time  merely  to  enumernte,  but  not  discuss,)  we  may 
specify, 

a)  The  ast07iishing  harmony  of  the  hooks  of  the  Old  and 
New  Testaments,  written  in  different  countries,  by  different  per- 
sons, and  hundreds  of  years  apart ;  yet  all  constituting  one  con- 
nected, progressive  revelation.  This  unexampled  coincidence  of 
persons,  many  of  whom  never  even  saw  each  other,  in  forming 
one  harmonious  work,  and  in  communicating  such  successive 
and  connected  degrees  of  revealed  truth,  is  explicable  on  no  other 
supposition  than  that  it  was  the  same  Spirit  who  guided  ihe  pen 
from  Genesis  to  Revelation. 

b)  Tha  fulfilment  of  jirophecy  in  the  destruction  of  Jerusa- 
lem is  another  progressive  evidence.  A  few  years  only  elapsed 
after  the  departure  of  our  Lord,  until  his  disciples  witnessed  with 
their  own  eyes  another  fearful  evidence  of  the  divine  origin  of 
their  religion.  The  Saviour  had  predicted  in  clear  and  unequi- 
vocal terms,  the  sad  catastrophe,  which  awaited  the  devoted  city 
of  Jernsaletn.  He  informed  the  Jews  that  "  there  should  be 
great  distress  in  the  land  and  wrath  upon  the  people;"  "  that  they 
should  fall  by  the  edge  of  the  sword ;"  "  that  there  should  not 
one  stone  of  the  magnificent  temple  be  left  on  another;"  and  that 
there  should  be  great  tribulation  in  the  city  such  as  was  not  since 
the  beginning  of  the  world,  nor  ever  shall  be,  and  that  many  of 
those  who  heard  him  should  live  to  see  it."  How  fearfully  all  this 
was  accomplished  in  A.  D.  70,  when  the  city  was  taken  and  re- 
duced to  a  heap  of  ruins  by  the  Roman  general  Titus,  is  well 
known. 

c)  The  dispersioji  of  the  -Jeivs  was  also  clearly  foretold. 
"  They  shall  be  led  away  captive  into  all  nations,"  said  the 
Saviour,  and  who  has  not  been  impressed  with  the  singular  spec- 
tacle presented  by  the  descendants  of  this  devoted  people  until  the 
present  day  ?  For  seventeen  centuries  have  they  literally  been 
scattered  among  all  nations,  never  amalgamating  with  them,  yet 

•  Matthew  24,  and  Mark  13. 


30  PROGRESSIVE    EVIDENCE PROPHECY.  [Cluip.   II. 

never  succeeding  in  the  formation  of  a  people  or  government  of 
their  own  ! 

d)  Since  ".Shilo,  the  Messiah,  has-  come'"  "  the  sceptre 
has  actually  and  finally  departed  from  Judah."  More  than 
seventeen  hundred  years  before  the  Saviour  actually  appeared, 
the  Patriarch  Jacob  having  "  gathered  his  sons  together  that 
he  might  tell  them  what  should  befall  them  in  the  last  days," 
told  them  that  the  Messiah,  or  Shilo,  should  appear  before  the 
civil  power  or  sceptre  had  finally  departed  from  the  Jews,  imply- 
ing that  after  the  advent  of  the  Messiah,  that  power  should  not 
long  be  retained  by  them.  Now  we  cannot  fail  to  see  a  strong 
confirmation  of  our  faith  and  cumulative  evidence  of  the  divinity 
of  the  bible  in  the  fact,  that  although  the  civil  power  was  never 
finally  wrested  from  the  Jews  during  all  the  vicissitudes  which 
they  had  experienced  as  a  nation  before  the  birth  of  Christ,  it 
was  soon  after  actually  taken  from  them,  and  never  has  been 
restored  till  this  day  ! 

e)  The  Messiah  or  "  desire  of  nations"  was  also  to  come, 
whilst  the  second  temple^  was  yet  standing ;  implying  that  after 
his  advent  it  would  be  destroyed  ;  and  its  entire  demolition 
was  clearly  predicted  by  the  Saviour  himself.^  Now  in  A.  D. 
70,  about  forty  years  after  the  Saviour's  appearance,  the  tem- 
ple actually  was  destroyed  and  has  never  since  been  rebuilt ! 
We  have  therefore  in  the  destruction  of  the  temple  another  pro- 
gressive evidence,  which  the  first  Christians  had  not,  that  Jesus 
was  the  Messiah,  was  sent  from  God,  and  therefore  his  instruc- 
tions divine. 


»  Gen.  49:  10. 

2  Haggai  2:  7—9.      See  also  Malachi  3:    1. 

3  Matth.  24:  1,  2.  And  Jesus  went  out  and  departed  from  the  temple : 
and  his  disciples  came  to  him  to  show,  him  the  buildings  of  the  temple. 
And  Jesus  said  unto  them,  see  ye  not  all  these  things  1  verily  I  say  unto 
you,  there  shall  not  be  left  here  one  stone  upon  another,  that  shall  not  he 
thrown  down. 


Ohap.  II.]  MIRACULOUS    EXTENSION    OF    CHRISTIANITY.  31 

f)  The  Revelation  of  St.  John  contains  a  prophetic  history  of 
the  Christian  cliurch,  and  is  a  standing  miracle  for  all  ages.  It 
was  not  designed,  that  all  its  portions  should  be  intelligible 
prior  to  their  completion.  Hence  this  book  of  prophecy  always 
has  been  enveloped  in  some  mystery.  But  the  progress  of 
completion  in  every  successive  century,  has  reflected  increasing 
light  on  this  interesting  portion  of  sacred  writ,  and  in  the  last 
three  centuries,  the  vicissitudes  of  the  Papal  "  beast,"  the  glo- 
rious Reformation,  and  the  more  recent  efforts  to  spread  the 
gospel  of  Christ  over  every  nation  of  the  earth,  have  placed  in 
strong  relief  the  prominent  features  of  that  prophetic  exhibition 
of  futurity,  and  tended  greatly  to  confirm  the  believer's  hope.' 

g)  Another  progressive  evidence  of  the  divine  origin  of  Chris- 
tianity we  behold  in  its  extension  and  preservation  under  the 
circumstances  of  the  case.  The  nature  of  this  religion  is  such, 
that  it  presented  no  inducements  to  its  adoption  to  any  other 
than  those  who  sincerely  believed  its  doctrines  and  promises. 
Present  difficulties,  persecution  and  often  death,  were  the  re- 
ward of  its  profession.  Nothing  but  the  belief  of  a  rest  remain- 
ing for  the  people  of  God  hereafter,  could  enable  men  to  be- 
lieve that  godliness  is  profitable  unto  all  things  ;  nothing  but 
the  belief  that  God  was  with  them,  and  that  he  required  such 
sacrifices,  could  have  fortified  the  breasts  of  the  primitive  mar- 
tyrs amid  the  horrors  of  the  rack  and  stake.  Moreover,  no 
other  religion  was  ever  propagated  by  mere  instruction.  The 
diflferent  forms  of  paganism  had  been  transmitted  by  tradition 
from  the  earliest  ages,  and  were  so  incorporated  with  the  civil 
governments  as  to  be  mere  machines  of  state.  They  were 
therefore  supported  by  the  governments  for  pohtical  purposes, 
and  not,  hke  Christianity,  extended  by  the  intrinsic  force  of 
their  own  truths.     Hence  arose  the  oppositions  of  those  who 

'  On  this  interesting  subject  the  reader  is  referred  to  "  Faber  on  the 
Prophecies,"  and  the  "  Prophetic  History  of  the  Christian  Religion,"  by 
the  Rev.  J.  G.  Schmucker,  D.  D. 


32  UNIVERSALITY    OK    THE    CHRISTIAN    RELIGION.  [Chap.    II. 

derived  their  subsistence  from  the  services  of  the  estabhshed  sys- 
tem, hence  the  cruel^  the  inhuman  persecutions  which  raged 
Avitii  ahnost  uninterrupted  fury  for  several  centuries,  and  in 
wliicli  frequently  all  the  energies,  pecuniary,  military,  and  in- 
tellectual were  exerted  to  exterminate  Christianity  from  the 
earth.  Yet  amid  all  these  difficulties  the  religion  of  the  de- 
spised Nazarine,  by  the  sword  of  the  Spirit  and  the  aid  of  its 
divine  Author,  fought  its  way  against  the  pride  of  power,  the 
pomp  of  opulence,  and  the  sensuality  of  lust ;  until  in  the  short 
space  of  a  few  centuries,  the  vast  and  powerful  empire  of  the 
Romans  bowed  her  neck  to  the  crucified  Galilean,  and  the  ban- 
ners of  Christianity,  which  were  first  unfurled  in  the  valleys  of 
Judea,  waved  triumphant  over  the  palace  of  the  Csesars  !  Was 
any  other  religion  thus  extended  ?  Could  any  other  be,  espe- 
cially such  a  religion  as  the  Saviour  taught  ? 

h)  The  salutary  influence  which  Christianity  has  exerted 
on  those  nations  which  have  embraced  it  in  any  tolerable  degree 
of  purity,  presents  another  item  of  progressive  evidence.  An 
influence  so  salutary  could  proceed  from  no  other  than  a  good 
source  ;  an  influence  so  far  transcending  all  that  men  ever  ex- 
erted by  their  own  ability,  proves  that  another  power  beyond  that 
of  man  was  concerned  in  its  propagation.  It  inculcates  those 
principles,  by  which  alone  the  faithful  administration  of  civil 
governments  can  be  in  the  highest  degree  secured.  It  has  miti- 
gated the  horrors  of  war ;  abolished  human  sacrifices  ;  it  has 
elevated  the  female  sex  to  their  proper  station  in  society ;  it 
has  almost  throughout  the  whole  extent  of  its  influence  abolish- 
ed domestic  slavery;  it  has  improved  the  situation  of  the  poorer 
classes  of  society,  and  given  rise  to  various  enterprises  of 
benevolence,  almost  as  numerous  as  the  forms  of  misery  and 
want  met  with  on  earth.  And  if  the  influence  of  this  religion 
were  more  generally  felt  in  nations  nominally  Christian,  and  its 
precepts  faithfully  obeyed  ;  it  woidd  still  farther  mitigate  every 


Chap.    II.]  UNIVERSALITY    OF    THE    CHRISTIAN    RELIGION.  33 

form  of  suffering,  and  banish  from  the  face  of  the  earth  that 
proHfic  mother  of  evils,  war. 

i)  The  pecuhar  structure  of  Christianity  by  which  it  accora- 
pHshes  the  benign  effects  above  enumerated,  and  which  adapt 
it  to  universal  adoption  under  every  form  of  civi!  government, 
and  every  state  of  social  society,  demonstrate  that  it  is  based  on 
a  more  perfect  view  of  all  the  complicated  relations  of  human 
society  and  all  the  principles  of  human  nature,  than  ever  fell  to 
the  lot  of  any  uninspired  teacher  of  religion. 

Similar  evidences  are  found  in  j)  the  mythologies  of  the 
Asiatic  nations,  which  confirm  many  of  the  prominent  facts  of 
the  Old  Testament :  k)  in  the  discoveries  of  modern  geolo- 
gists, who  find  in  the  bowels  of  the  earth  conclusive  proof  of 
a  universal  deluge,  of  antediluvian  animals,  &.c.  (fee. 

In  view  of  this  overwhelming  mass  of  concurrent  evidence, 
to  which  might  be  added  the  corroborative  testimony  of  pro- 
fane writers,  of  coins,  (fee,  it  is  impossible  for  the  impartial 
and  persevering  inquirer  to  doubt  the  divinity  of  the  Chris- 
tian religion.  To  suppose  all  these  evidences  to  have  originat- 
ed in  chance,  is  to  admit  a  far  greater  miracle  than  any  contend- 
ed for  by  the  Christian,  and  to  believe  it  performed  without  any 
design,  performed  too  without  any  beneficial  effect,  yea  per- 
formed in  circumstances  calculated  inevitably  to  involve  the  hu- 
man family  in  a  stupendous  system  of  unqualified  error  !  The 
different  objections  against  Christianity,  are  either  mere  misap- 
prehensions of  the  objector,  or  they  can  be,  as  they  often  have 
been,  satisfactorily  answered.  How  truly  may  it,  then,  be  said 
of  the  Christian,  "  on  argument  his  faith  is  built."  How  just 
the  declaration, 

A  Christian  dwells,  like  Uriel,  in  the  sun, 
Meridian  evidence  puts  doubt  to  flight ; 
And  ardent  hope  anticipates  th*  skies. 


34  THE   CANON    OK    SCRIPTURES.  f  Chap.  III. 


CHAPTER   IV. 


THE     CANONICAL     BOOKS     OF     SCRIPTUIIE,     AND 
PRINCIPAL     VERSIONS. 

The  books  which  participate  in  the  mass  of  evidence  above 
discussed,  are  the  following,  viz.  The  five  books  of  Moses, 
termed  Genesis,  Exodus,  Leviticus,  Numbers,  and  Deuterono- 
my ;  Joshua,  Judges,  Ruth,  1  and  2  Samuel,  1  and  2  Kings,  1 
and  2  Chronicles, Ezra,  Nehemiah,  Esther,  Job,  Psalms,  Proverbs, 
Ecclesiastes,  Solomon's  Song,  Isaiah,  Jeremiah,  Lamentations, 
Ezekielj  Daniel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah, 
Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zechariah,  and  Mala- 
chi,  which  constitute  the  Hebrew  canon  or  the  Old  Testament. 
The  books  of  the  New  Testament  are  I,  Historical,  the  Gospels 
of  Matthew,  Mark,  Luke,  and  John,  and  the  Acts  of  the  Apos- 
tles, also  by  Luke  ;  II.  Doctrinal,  The  Epistle  of  Paul  to  the 
Romans,  his  1  and  2  to  the  Corinthians,  to  the  Galatians, 
Ephesians,  Philippians,  Colossians,  1  and  2  Thessalonians,  1 
and  2  Timothy,  Titus,  Philemon,  and  to  the  Hebrews ;  the 
Epistle  of  James,  the  1  and  2  of  Peter,  1,  2  and  3  of  John, 
and  that  of  Jude ;  and  III.  Prophetical,  the  Revelation  of  St. 
John. 

The  books  termed  Apocrypha,  neither  lay  claim  to  divine 
origin,  nor  are  entitled  to  be  regarded  as  inspired.  For  they 
contradict  themselves  ;  contradict  the  Scriptures ;  were  not  ac- 
knowledged by  the  Jews ;  were  not  written  until  after  the  spirit 
of  prophecy   had  ceased  with  Malachi ;  are  never  quoted  by 


Ohap.  III.]       THE  BIBLE  THE  ONLY  RULE  OF  FAITH  AND  PRACTICE. 


35 


Christ  or  his  apostles;    and  were  not  received   by  tlie  eaily 
Christians  in  the  apostohc  and  subsequent  age. 

As  the  canonical  scriptures  have  been  proved  a  divine  reve- 
lation, it  inevitably  follows  that  we  are  bound  to  receive  them 
as  such,  and  to  believe  all  the  declarations  which  they  contain. 

a)  Some  of  these  declarations  represent  this  revelation  as  a 
rule  of  faith  and  practice,^ 

b)  Other  passages  declare  it  to  be  a  sufficient  rule  :^  not  one 
which  will  put  an  end  to  all  controversy,  or  produce  absolute 
uniformity  of  views  among  men,  for  such  a  rule  no  where  exists 
in  worlds,  but  a  rule  sufficiently  clear  to  conduct  the  sincere  in- 
quirer into  all  necessary  truth. 

c)  Others  declare  it  to  be  the  only  infallible  rule.' 

d)  Others  record  the  appointment  of  an  order  of  men  as 
teachers  of  this  religion;^  but  1)  bind  them  to  study  the  Scrip- 
tures^ and  teach  according  to  them  :*  2)  mention  certain  teach- 

'  2  Tim.  3:  16.  17.  All  scripture  is  given  by  inspiration  of  God,  and 
is  profitable  for  doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness  ;  that  the  man  of  God  may  be  perfect,  thoroug-hly  furnished 
unto  all  good  works.  John  5:  39.  Search  the  Scriptures,  for  in  them  ye 
think  ye  have  eternal  life,  and  they  are  they  which  testify  of  me.  Matth. 
22:  29.  Jesus  answered  and  said  unto  them,  ye  do  err,  not  knowing  the 
scriptures. 

^  2  Tim.  3:  15.  And  from  a  child  thou  hast  known  the  holy  scriptures, 
which  are  able  to  make  thee  wise  unto  salvation,  through  faith  which  is  in 
Christ  Jesus. 

^  Isaiah  8:  20.  To  the  law  and  the  testimony :  if  they  speak  not  accord- 
ing to  this  word  it  is  because  there  is  no  light  in  them.  2  Pet.  1:  19.  We 
have  also  a  more  sure  word  of  prophecy,  whereunto  ye  do  well  that  ye  take 
heed,  as  unto  a  light  that  shineth  into  a  dark  place,  until  the  day  dawn  and 
the  day  star  arise  in  your  hearts. 

*  2  Tim.  2:  2.  And  the  things  that  thou  hast  heard  of  me  among  many 
witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be  able  to  teach 
others  also.     Matth.  28:  18—20. 

*  1  Tim.  4:  15.  Meditate  upon  these  things  (the  things  among  others 
taught  in  that  epistle) ;  give  thyself  wholly  to  them,  that  thy  profiting  may 
appear  to  all. 

^  Gal.  1:  8.  But  though  we,  or  an  angel  from  heaven,  preach  (announce) 
any  other  gospel  unto  you,  than  that  which  we  have  preached,  (published 
orally  and  in  this  epistle)  let  him  he  accursed. 


36  TRANSLATIONS  OF  SCRIPTURE.  [Chap.  III. 

ers,  whose  doctrines  were  false  ;^  and  3)  Require  the  hearers 
to  coaipare  the  instructions  of  their  teachers  with  the  written 
revelation  of  God  ;^  and  4)  Pronounce  the  most  awful  curses 
on  those  who  either  add  to,  or  subtract  from  the  things  taught 
in  the  inspired  volume.^ 

From  all  these  considerations  we  perceive  the  absurdity,  as 
well  as  the  wickedness  of  the  Roman  Catholic  church,  which 
maintains,  that  the  scriptures  do  not  teach  all  the  necessary 
features  of  true  Christianity,  that  God's  own  word  is  not  suffi- 
ciently clear  to  serve  as  a  rule  of  faith  and  practice  to  Chris- 
tians generally  ;  and  that  her  popes  and  councils  and  priests  are 
indispensable  and  infallible  interpreters  of  what  the  scriptures 
mean  !  ! 

The  principal  modern  versions  most  extensively  used  are 
the  German  translation  of  Luther,  and  the  English  published  in 
the  reign  of  king  James  I.  of  England,  about  two  hundred  years 
ago.  In  preparing  his  version  the  illustrious  reformer  received 
much  assistance  from  the  learned  Melancthon.  Further  to  ensure 
its  accuracy,  Luther  invited  a  select  party  to  meet  at  his  house 
daily,  and  aid  in  the  revision  of  his  work.     Melancthon  collated 

*  2  Pet.  2:1.2.  But  there  were  false  prophets  also  among  the  people,  even 
as  there  will  he  false  teachers  among  you,  who  privily  shall  bring  in  damna- 
ble heresies,  even  denying  the  Lord  that  bought  them,  and  bring  upon  them- 
selves swift  destruction.  And  many  will  follow  their  pernicious  ways,  by 
reason  of  whom,  the  way  of  truth  will  be  evil  spoken  of. 

^  2  Jolm  10:  11.  If  there  come  any  unto  you,  and  bring  not  this  doc- 
trine (that  taught  in  this  epistle)  receive  him  not  unto  your  house,  neither 
bid  him  God  speed  ;  for  he  that  biddeth  him  God  speed,  is  partaker  of  his 
evil  deeds.  Acts  17:  11.  These  were  more  noble  than  those  in  Thessa- 
lonica,  in  that  they  received  the  word  with  all  readiness  of  mind,  and  search- 
ed the  scriptures  daily  whether  those  things  were  so. 

^  Rev.  22:  18.  19.  For  I  testify  unto  every  man  that  heareth  the  words 
of  the  prophecy  of  this  book,  if  any  man  shall  add  unto  tiiese  things,  God 
shall  add  unto  him  the  plagiies  that  are  written  in  this  book.  And  if  any 
man  shall  take  away  of  the  words  of  the  book  of  this  prophecy,  God  shall 
take  away  his  part  out  of  the  book  of  lii'e,  and  out  of  the  holy  city,  and  from 
the  things  wliich  are  written  in  ihis  book  ! 


Chap.  IV.]  VICISSITUDES  of  Christianity.  37 

the  Greek,  Cruciger  the  Chaldee,  and  other  professors  the  Ra- 
binical  writings.  Justus  Jonas,  John  Bugenhagen,  and  Auro- 
gaUus  also  lent  their  aid.  Tlie  work  was  published  in  detached 
parts ;  but  the  New  Testament  was  finished  in  1522,  and  the 
entire  bible  was  first  pubhshed  in  1530.  The  language  of  Lu- 
ther's version  is  remarkably  pure  and  elegant,  has  justly  been 
ranked  with  the  German  classics,  and  is  at  the  present  day  en- 
tirely intelligible  to  the  popular  reader.  The  English  version 
is  the  joint  production  of  forty-seven  distinguished  divines,  who 
completed  their  work  in  1613.  It  is  a  very  correct  and  able 
version  ;  but  too  rigidly  literal  to  be  entirely  perspicuous. 

The  sacred  volume  has  been  translated  into  many  other  lan- 
guages, ancient  and  modern  ;  and  by  the  pious  efforts  of  diflfer- 
ent  bible  societies  of  the  present  daj^  alone,  into  more  than  one 
hundred  and  fifty  languages  and  dialects. 


CHAPTER   III. 


THE  CORKUPTIONS  OF  THE  CHRISTIAN  RELIGION, 
AND  REPUBLICATION  OF  ITS  DOCTRINES  BY 
THE     EARLY     REFORMERS. 

Thk  reIij2ion  inculcated  in  that  volume,  tlie  evidences  of 
whose  divinity  we  have  been  reviewing,  was  taught  with  various 
purity  in  the  dilTerent  ages  which  have  elapsed  since  its  pub- 
lication. In  the  first  few  centuries,  the  church  retained  much 
of  her  apostolic  beauty  and  purity,  until  her  unhallowed  union 
with  the  civil  governments  was  effected  by  the  Emperor  Con- 


38  DIET  OP  AUGSBURG.  [Chap.  IV- 

stantine  and  his  successors,  and  the  papal  hierarchy  was  gra- 
dually formed  ;  when  one  corruption  succeeded  another,  until 
the  lustre  of  the  church  was  almost  entirely  buried  in  the  mid- 
night gloom  of  the  dark  ages.  In  due  time,  however,  the  great 
Head  of  the  church  commanded  light  to  shine  out  of  the  dark- 
ness. WicklifTe,  in  the  fourteenth  century,  and  Huss  and  Je- 
rome of  Prague,  in  the  earlier  part  of  the  fifteenth,  began  to  ex- 
pose the  abominable  corruptions  of  the  Roman  Catholic  church, 
and  paid  the  forfeit  of  their  lives  for  their  zeal  in  the  cause  of 
their  Redeemer.  But  in  the  sixteenth  century,  the  great  Head 
of  the  church  raised  up  Martin  Luther  and  his  immortal  coad- 
jutors, who  shook  the  Papal  throne  to  its  very  foundation  ;  and, 
guided  by  the  hand  of  Heaven,  effected  the  glorious  Reforma- 
tion. This  regeneration  of  the  church  has  since  been  extend- 
ed over  the  major  part  of  Europe,  and  to  it  are  we  also  indebted 
for  the  liberty,  civil  and  religious,  which  distinguish  this  favoured 
land.  In  the  progress  of  their  work,  and  under  circumstances 
peculiarly  interesting  and  imposing,  the  Reformers  were  called 
on  to  declare  their  fundamental  views  of  the  Christian  religion, 
and  thus  framed  the  mother  symbol  of  the  Reformation. 

The  Augsburg  Confession  was  prepared  for  the  twofold  pur- 
pose of  rebutting  the  slanders  of  the  papists,  and  of  publishing 
to  Europe,  the  doctrines  of  the  Reformers.  The  Emperor 
Charles  V.,  in  order  to  terminate  the  disputes  between  the 
Pope  and  the  princes  who  favoured  the  reformation,  which 
tended  to  distract  his  empire  by  civil  discord,  and  threw  a  for- 
midable barrier  into  the  way  of  his  ambitious  projects,  had  or- 
dered the  convention  of  a  diet  at  Augsburg,  and  promised  his 
personal  attendance.  The  Pope  also,  who  had  long  been 
pressing  on  the  Emperor  the  adoption  of  violent  measures  to 
suppress  the  obstinate  heretics,  as  the  holy  father  termed  them, 
cherished  the  flattering  expectation  that  this  diet  Avould  give  a 
death  blow  to  the  Protestant  cause.  Encouraged  by  the  pro- 
mise of  impartial  audience  from  the  Emperor,  the  Elector  of 


i 


Chap.    IV.]  DIET    OF    AUGSBURG.  89 

Saxony  charged  Luther,  Melancthon,  Bugenhagen.  and  Jonas 
to  make  a  sketch  of  their  doctrines  to  be  used  at  the  diet. 
Such  a  summary  was  written  by  Luther  in  seventeen  sections, 
termed  the  Torgau  Articles.  The  Emperor,  however,  instead 
of  reaching  Augsburg  on  the  8th  of  April  according  to  promise^ 
did  not  arrive  until  the  15th  of  June.  Melancthon  in  the  mean 
time  expanded  these  Torgau  Articles,  into  what  is  now  denomi- 
nated the  Augsburg  Confession.  This  enlarged  work  was 
then  submitted  to  Luther  at  Coburg,  and  received  his  cordial 
sanction. 

On  the  25th  of  June,  therefore,  at  3  o'clock,  p.  m.  this 
memorable  Confession  was  pubhcly  pronounced  in  the  presence 
of  the  Emperor,  his  brother  king  Ferdinand,  the  electors  John 
of  Saxony,  with  his  son  John  Frederick,  George  of  Brandenburg, 
Francis  and  Ernest,  dukes  of  Luneburg  and  Brunswick,  Philip, 
Landgrave  of  Hesse,  Wolfgang,  prince  of  Anhalt,  and  about  two 
hundred  other  princes  and  divines.  The  Chancellors  of  the 
Elector,  Baier  and  Pontanus  arose,  the  former  holding  in  his 
hand  the  German  copy  and  the  latter  the  Latin  original.  The 
Emperor  desired  the  Latin  to  be  read ;  but  the  Elector  remon- 
strated, alleging,  that  as  the  diet  was  assembled  on  German 
ground,  it  ought  to  use  the  German  language.  The  Emperor 
having  assented.  Dr.  Baier  read  the  German  copy,  and,  it  is  said, 
pronounced  it  with  such  an  emphasis  and  so  powerful  a  voice, 
that  every  syllable  was  heard  not  only  by  all  in  the  hall,  but 
also  by  the  vast  multitudes  who  had  crowded  around  the  doors 
and  windows  of  the  spacious  edifice. 

This  Confession,  although  it  did  not  change  the  predeter- 
mined purpose  of  the  politic  Charles,  exerted  a  prodigious  influ- 
ence in  favour  of  the  reformers  in  the  minds  of  the  numerous 
princes,  divines  and  literary  men,  who  had  assembled  from  a 
distance  on  this  memorable  occasion.  It  was  soon  after  dissemi- 
nated throughout  Europe,  and  has  been  translated  into  the  He- 
brew, Greek,  Spanish,  Belgic,  Italian,  Slavonic,  French  and 


■40  EXTENT    OF    THE    LUTHERAN    CHURCH.  [Ghap.    IV. 


English  languages.  The  version  found  in  this  work,  was  made 
by  the  writer  from  the  original  Latin.  This  remark  may  not 
be  superfluous,  as  most  of  the  EngHsh  versions  which  he  has 
seen  were  made  from  the  German  copy ;  which,  though  entire- 
ly coincident  in  sense,  differs  occasionally  in  its  phraseology. 
In  one  or  two  instances  an  amplifying  sentence,  contained  in 
the  Latin,  was  omitted  by  the  confessors  in  the  German  ;  and 
as  the  writer  is  no  friend  of  extended  creeds,  it  was  deemed  un- 
necessary to  retain  them. 

This  confession,  which  is  justly  styled  the  mother  symbol  of 
the  Reformation,  has  been  adopted  by  the  major  part  of  all 
Protestant  Europe,  and  has  for  about  three  centuries  past  been 
the  standing  symbol  of  Lutheranism  in  the  following  ki/igdoms: 

Germany,  including  Prussia,  ') 

part  of  Hungary,  V  17,000,000. 

small  part  of  France         ) 

Denmark,  in  which  the  king  must  profess      )     ^^.^  ^^..^ 
the  Augsburg  Confession,  \  1)"^'^^)^^^- 

Norway,  including  Iceland,  746,000. 

Sweden,  2,800,000. 

Lapland  and  Finland  also  contain  numerous  churches  of 
the  Augsburg  Confession. 

The  United  Brethren  or  Moravians,  though  peculiar  in  their 
church  government,  have  always  retained  the  Augsburg  Con- 
fession as  their  symbol,  and  yet  adhere  to  it  more  strictly  than 
most  other  portions  of  the  Lutheran  church. 

The  whole  number  of  Christians  in  Europe  who  profess  the 
Augsburg  Confession  has  been  rated  by  good  authors  at  27, 
000,000,  but  certainly  is  upwards  of  20,000,000,  and  embraces 
in  it  seventeen  reigning  sovereigns. 

The  Lutheran  church  in  Europe  is  therefore  more  nume- 
rous than  all  the  other  protestant  denominations  in  continental 
Europe  together,  and  the  Augsburg  Confession  is  professed  by 


Chap.  IV.]'     SYMBOLIC  OBLIGATION  IN  THE  LUTHERAN  CH.   IN  U.  S.  41 

more  than  twice  as  many  souls  as  any  other  Protestant  Con- 
fession of  faith.  The  Lutheran  Church  in  the  United  States, 
which  contains  1050  churches  and  about  48,000  regular  com- 
muning members,  has  indeed  always  regarded  the  Augsburg 
Confession  as  the  authorized  summary  of  her  doctrines,  but  has 
not  required  any  oath  of  obligation  to  all  its  contents.  The 
General  Synod  of  the  Lutheran  Church  has  adopted  only  the 
21  doctrinal  articles,  omitting  even  the  condemnatory  clauses  of 
these,  and  also  the  entire  catalogue  of  Abuses  corrected.  No 
minister,  however,  considers  himself  bound  to  believe  every 
sentiment  contained  in  these  twenty -one  articles;  but  only  the 
fundamental  doctrines.  Accordingly,  the  pledge  of  adoption  re- 
quired at  licensure  and  ordination,  is  couched  in  the  following 
terms:  I.  Do  you  believe  the  Scriptures  of  the  Old  and  New 
Testament  to  be  the  w^ord  of  God,  and  the  oiili/  infallible  rule 
of  faith  and  practice  ? 

2.  Do  you  believe,  that  the  fundamental  doctrines  of  the 
word  of  God,  are  taught  in  a  manner  substantially  correct,  in 
the  doctrinal  articles  of  the  Augsburg  Confession? 

The  Lutheran  divines  of  this  country  are  not  willing  to  bind 
either  themselves  or  others,  to  anything  more  than  the  funda- 
mental doctrines  of  the  Christian  revelation,  believing  that  an 
immense  mass  of  evil  has  resulted  to  the  church  of  God,  from 
the  rigid  requisition  of  extensive  and  detailed  creeds.  The  Sa- 
viour and  his  apostles  have  left  no  other  creed  than  that  contain- 
ed in  the  Scriptures,  and  although  experience  and  the  nature  of 
the  case  require  some  mutual  agreement  as  to  the  doctrines  to 
be  inculcated  by  the  ministry  in  any  portion  of  the  church  of 
Christ,  lest  one  should  demolish  what  the  other  is  labouring  to 
build  up  ;  yet  we  can  see  no  sufficient  warrant  for  any  Christian 
church  to  require  as  a  term  of  admission  or  communion,  greater 
conforiTfiity  of  view  than  is  requisite  to  harmony  of  feeling  and 
successful  co-operation,  in  extending  the  kingdom  of  Christ. 

What  unshackled  friend  of  truth  can  doubt,  that  the  introduc- 
6 


42  EVILS    OF    EXTENSIVE    CREEDS.  [Chap.  IV 

tion  of  so  many  minor  ramifications  of  doctrine  into  Modern  Con- 
fessions of  faith,  and  the  requisition  of  them  all  as  terms  of  ec- 
clesiastical admission  and  communion,  destroyed  the  natural  es- 
timate which  every  unbiassed  mind  would  form  of  the  relative 
importance  of  each  ?  Who  can  doubt,  that  men  were  thus  led 
to  regard  and  denounce  as  heretics  the  members  of  other  com- 
munions, who  held  as  cordially  as  they  themselves  did,  all  the 
essentials  of  the  Christian  system  ;  and  in  the  eyes  of  the  great 
Head  of  the  church,  were  perhaps  more  acceptable  than  their 
self-erected  judges  ?  In  short  it  cannot  be  denied,  that  the  enor- 
mous amplitude  ofthe  principal  Protestant  Symbols  and  the  un- 
qualified assent  to  them  which  was  for  a  long  time  required, 
were  and  ever  would  be  a  bone  of  endless  contention,  and  the 
prolific  mother  of  bigotry  and  sectarianism.  Had  the  early 
protestants  endeavoured  to  select  the  principal  and  fundamental 
doctrines  of  Christianity,  required  a  belief  of  them  from  all  ap- 
plicants for  admission  into  their  ranks,  and  agreed  among  them- 
selves that  discrepance  of  views  on  matters  of  non-fundamental 
nature,  should  neither  be  a  bar  to  ecclesiastical  communion  nor 
fraternal  affection ;  they  would  have  saved  the  church  from  the 
curse  of  those  dissensions,  by  which  piety  was  in  a  great  degree 
destroyed,  and  on  several  occasions,  the  very  foundations  of 
Protestantism  shaken.  What  can  be  more  painful  to  the  true 
Christian,  than  to  witness  those  who  love  the  Lord  Jesus,  wast- 
ing that  strength  in  mutual  crimination  for  departure  from  some 
jot  or  tittle  of  a  creed,  not  involving  the  grand  scheme  of  gospel 
truth,  nor  clearly  determined  in  Scripture,  which  ought  to  be 
directed  against  the  enemies  of  the  cross,  which  ought  to  be  ex- 
pended in  bringing  sinners  to  Christ  1 

But  although  the  Lutheran  divines  are  strenuous  advocates  for 
liberty  of  thought,  and  free,  untrammeled  investigation  of  God's 
word,  there  is  really  as  much  doctrinal  agreement  and  more  har- 
mony of  feeling  among  them,  than  is  found  in  any  other  church 
in  America.     Indeed,  we  do  not  hesitate  to  record  it  as  our  de- 


Cliap.  IV.]  EVILS    OF   EXTENSIVE   CREEDS.  43 

liberate  opinion,  that  full  latitude  of  investigation  within  the 
bounds  of  fundamentals,  is  better  calculated  to  beget  unity  of  faith 
than  extensive  symbolic  restrictions.  How  can  that  man  be  an 
impartial  inquirer  after  truth  ;  how  can  he  throw  open  his  soul 
to  the  full  influence  of  evidence,  who  knows  that  exclusion  from 
his  ecclesiastical  connexions,  ejection  from  his  pastoral  charge, 
and  the  exposure  of  his  dependent  family  to  poverty  and  want 
would  be  the  consequence  if  his  investigations  should  result  in 
the  rejection  of  a  single  article  in  his  confession  of  faith  ? 

After  these  observations,  it  is  almost  superfluous  to  remark, 
that  although  this  work,  explanatoiy  of  the  doctrines  of  the 
Lutheran  church,  was  undertaken  by  request  of  the  General 
Synod  of  said  church,  and  contains  the  principal  views  which 
we  believe  are  entertained  by  the  great  mass  of  our  divines  ;  it 
is  not  designed  to  be  in  any  sense  a  standard  to  regulate  the 
opinions  of  others,  any  farther  than  the  evidences  which  it  con- 
tains may  tend  to  generate  deliberate  conviction. 


CHAPTER  V. 


OF  GOD. 


ARTICLE  I.   OF  THE  AUGSBURG  CONFESSION. 
OF  GOD. 

Our  churches  with  one  accord  teach,  that  the 
decree  of  the  Council  of  Nice,  concerning  the  unity 
of  the  divine  essence,  and  concerning  the  three 
persons,  is  true  and  ought  to  be  confidently  believ- 
ed, viz.  that  there  is  one  divine  essence,  which  is 
called  and  is  God,  eternal,  incorporeal,  indivisible, 
infinite  in  power,  wisdom  and  goodness,  the  Crea- 
tor and  preserver  of  all  things  visible  and  invisible, 
and  yet  that  there  are  three  persons,  who  are  of 
the  same  essence  and  power,  and  are  coeternal. 
The  Father,  the  Son  and  the  Holy  Spirit.  And 
the  term  person  they  use  in  the  same  sense,  in 
which  it  is  employed  by  ecclesiastical  writers  on 
this  subject,  to  signify  not  a  part  or  quality  of  some- 
thing else,  but  that  which  exists  of  itself. 


Ohap.  V.J  THE    EXISTENCR    OF   GOD.  45 


I.   The  Existence  of  God. 

The  bible  never  enters  into  a  formal  proof  of  the  existence 
of  the  divine  being,  but  always  presupposes  its  belief  in  the 
reader,  and  sometimes  illustrates  it  by  reference  to  the  works  of 
nature.'  All  nations  possess  a  traditionary  knowledge  of  this 
doctrine  ;  and  so  strong  and  decided  does  the  apostle  Paul  con- 
sider the  aptitude  and  tendency  of  the  human  mind  to  embrace 
it  and  discern  the  evidences  of  its  truth,  that  he  describes  it  figu- 
ratively as  inscribed  on  the  tablets  of  the  human  heart.  And 
the  Psalmist  terms  that  man  "a  fool,  who  says  in  his  heart 
there  is  no  God."  The  evidences  of  reason  on  this  subject  may 
be  reduced  to  the  following : 

a)  The  mutable  nature  of  all  visible  objects  around  us  in 
the  world.  Every  thing  that  is  changeable  cannot  be  eternal, 
therefore  must  have  had  a  beginning.  Hence  this  world  either 
sprang  into  existence  by  chance,  which  is  absurd  ;  or  created 
itself,  which  cannot  be  conceived,  for  it  supposes  a  being  to  act 
before  it  existed  ;  or  it  was  created  by  another  being,  who  is 
God. 

b)  The  universal  consent  of  nations  affords  another  proof. 
It  may  indeed  be  objected,  that  some  errors  have  in  former 
ages  been  universally  received,  such  as  the  belief  of  a  literal 
rising  and  setting  of  the  sun.  But  the  cases  are  not  entirely 
analogous.  The  error  referred  to,  though  it  prevailed  many 
centuries,  at  last  vanished  before  the  light  of  science,  whereas 
the  belief  of  the  divine  existence,  instead  of  being  impaired  is 
strengthened  by  the  march  of  improvement ;  and  is  more  easily 
demonstrable  now,  than  it  ever  has  been  in  centuries  past. 
Again,  the  belief  of  the  rising  and  setting  of  the  sun  rested  on 
mere  occular  testimony,  in  which  there  was  an  optical  delusion  ; 

»  Isaiah  40:  12—31.  Psalm  103.  104.  Job  38—41.  Acts  14:  15—17.  17: 
24—29,  &c. 


40 


THE    EXISTENCE    OF   COD.  [Art.  I. 


in  the  other  case  our  behef  depends  chiefly  on  a  view  of  the  ab- 
stract relation  between  cause  and  effect,  between  design  and 
adaptation  in  the  effect,  and  intelHgence  in  the  cause ;  whilst 
the  subjects  of  occular  testimony  in  which  this  adaptation  is 
visible,  are  innumerable,  and  consequently  the  danger  of  occu- 
lar delusion  in  all,  diminishes  in  proportion  as  their  number  is 
great. 

A  few  words,  in  this  place,  may  not  be  amiss  on  the  subject 
of  the  axiom  itself :  "  that  every  effect  {or  thing)  must  have 
a  cause."  This  seems,  indeed,  to  be  a  dictate  of  the  human 
mind,  and  by  leading  us  back  in  the  chain  of  causation,  it 
accounts  for  the  existence  of  all  things  around  us.  But  does 
it  tell  us  whence  that  first  cause  came  ?  Or  is  there  contained 
in  its  elements  any  thing,  which  renders  it  more  easy  for  the 
mind  to  conceive  of  a  first  cause  as  existing  without  a  cause, 
than  for  any  intermediate  or  second  causes?  In  short,  as  we 
are  ascending  the  chain  of  causation,  does  the  assumption  that 
each  link  is  supported  by  that  above  it,  tend  to  explain  what 
sustains  the  final  link,  from  which  the  whole  chain  is  suspend- 
ed ?  It  seems  doubtful ;  and  is  almost  as  impossible  for  us  to 
account  for  the  existence  of  the  first  cause,  as  of  any  interme- 
diate link  without  one  anterior  to  it.  Yet  would  it  not  he  as 
reasonable  for  us  to  stop  at  any  intermediate  link,  and  suppose 
it  to  be  final  ?  Because,  such  a  supposed  intermediate  final 
link  would  account  only  for  the  effects  posterior  to  it  and  flow- 
ing  from  it ;  and  for  the  links  above  it  in  the  chain,  we  must 
suppose  another  cause.  Thus,  if  rain  were  regarded  as  a  first 
cause,  it  would  account  for  the  creeks  and  rivers  which  ferti- 
lize our  earth,  and  for  the  springs  emerging  from  its  surface  : 
but  we  would  be  under  the  necessity  of  supposing  another  first 
cause  to  account  for  the  vapours  out  of  which  this  rain  was 
formed,  and  for  the  caloric  by  which  water  was  changed  from 
a  fluid  to  an  aeriform  state,  und  for  the  atmosphere  by  whose 
superior  gravity  these  vapours  were  raised  frf)m  the  surface  of 


(Jhap.  V.J     PHySICOTHEOLOCICAL  PROOF  OF  THE  DIVINE  EXISTENCE.  47 

the  earth  and  ocean.  In  a  word,  if  we  stop  in  the  causal  chain 
so  long  as  we  can  see  another  ulterior  link  ;  we  stop  without  a 
reason  for  so  doing,  and  thus  will  be  compelled  to  suppose  the 
existence  of  thousands  of  first  causes  instead  of  one.  Nay  it 
would  be  just  as  reasonable  to  regard  every  cfTect  as  the  cause 
of  its  own  existence.  Hence  if  there  is  any  truth  in  the  axiom 
under  consideration,  the  same  reason  which  leads  us  to  seek  an 
anterior  cause  of  the  last  elFect,  will  urge  us  on  in  the  pinsuit 
as  far  as  we  can  possibly  go,  that  is,  until  we  reach  one  final, 
ultimate  cause.  Moreover  on  the  supposition  of  thousands  of 
first  causes,  we  could  not  account  for  the  harmony  of  all  the  parts 
of  the  universe.  But  all  these  difficulties  vanish  on  the  belief 
of  one  first  cause,  which  is  therefore  the  most  reasonable  and 
the  true  supposition.  And,  finally,  as  we  judge  mind  to  be  of 
a  higher  order  than  matter;  it  seems -less_^reasonable  to  regard 
mere  matter  as  a  final  cause  of  its  own  existence  and  of  the  ex- 
istence of  other  things,  than  to  attribute  this  character  to  mind. 

c)  The  oldest  and  most  comprehensible  proof,  however,  is 
that  usually  termed  the  Physico-theological  proof  derived  from 
the  intelligent  arrangement  and  design  visible  in  the  structure 
of  the  universe.  This  argument  is  of  vast  extent  and  irresisti- 
ble force.  Innumerable  instances  of  it,  may  be  seen  in  the  hu- 
man and  other  animal  bodies,  as  well  as  in  the  vegetable  and 
mineral  kingdoms. 

The  illustrious  philosopher  Kant,  who  flourished  in  Ger- 
many about  the  close  of  the  last  century,'  and  was  considered 
by  many  of  his  countrymen  as  the  greatest  philosopher  who 
has  lived  since  the  days  of  Socrates,  but  whose  writings  at  the 
present  day  do  not  rank  so  high,  objected  to  this  argument,  that 
it  does  not  prove  the  existence  of  the  aiitho?-  o[  the  universe  itself, 
but  only  the  existence  of  an  intelligent  architect,  who  planned 
and  executed  the  present  intelligent  arrangement  and  design  of 

^ ! » 

*  Obiit.  1804,  set.  80. 


48  ATTRIBUTES  01'  GOD. — SELF-EXISTENCE,  ETERNITY.  [Alt.  1. 

its  structure.  There  is  some  truth  in  this  objection,  but  it  Ues 
rather  against  the  form  than  the  substance  of  the  argument. 
The  intelligence  visible  in  the  structure  of  tlie  universe,  does  in- 
deed only  prove  intelligence  in  the  author  of  this  structure ;  but 
the  axiom  above  mentioned  requires,  that  we  suppose  a  cause 
for  the  matter  itself  of  the  universe  independently  of  its  organi- 
zation. If  we  regard  the  matter  of  the  universe  as  its  own 
creator,  we  must  admit  several  final  causes ;  but  as  this  is  un- 
reasonable, one  only  of  the  two  can  be  the  ulterior  cause — 
either  inert  unintelligent  matter  is  the  cause  of  its  own  existence 
and  of  the  intelligent  organization  of  the  world,  or  the  intelligent 
cause  of  the  design  of  the  universe  is  author  of  both.  That  the 
latter  is  more  reasonable  we  have  above  seen. 

II.  The  Attributes  of  God. 

The  attributes  of  the  adorable  Jehovah  may  be  partly  learned 
from  reason,  by  removing  from  our  idea  of  his  character  every ' 
imperfection  belonging  to  men ;  by  attributing  to  him  as  the 
author  of  our  being,  every  thing  good  found  in  us,  and  in  the 
universe ;  and  by  regarding  as  infinite,  all  the  excellencies 
thus  attributed  to  him.'  But  the  sacred  volume  gives  us  more 
satisfactory  information  on  this  subject. 

The  Author  of  nature  being  one  and  indivisible,  his  attri- 
butes are  not  distinct  either  from  himself  or  one  another.  But 
owing  to  the  imbecility  of  the  human  mind,  we  can  conceive  of 
the  divine  character  only  by  directing  our  attention  successively 
to  its  several  parts.  These  several  aspects  which  are  entirely 
subjective  in  their  nature  are  termed  attributes ;  and  although 
there  are  perceptible  points  of  distinction  between  them,  some 
of  them  are  so  nearly  related,  and  coalesce  in  such  a  manner, 
that  different  enumerations  of  them  are  often  given.     They 

'  These  are  the  well  known  processes  of  systematic  divinity,  termed  via 
negationis,  via  causalilatis,  via  eminentiie. 


Chap,  v.]  SELF-EXISTENCE,    ETERNITY,    IMMUTABILITY.  49 

may  be  thus  enumerated,  self-existence,  eternity,  immutability, 
omnipotence,  omnipresence,  omniscience,  wisdom,  holiness, 
truth,  justice,  benevolence  (or  love,  or  goodness.) 

I.  By  the  Self-existence  of  God  is  indicated  that  he  has  the 
cause  of  his  existence  in  himself,  and  is  not  dependent  for  it 
in  any  degree  on  any  being  without  himself.  This  attribute  is 
evident  from  reason,  which  teaches  us  to  acknowledge  one  ulti- 
mate first  cause  of  all  thing-?,  which  being  anterior  to  all  other 
things  could  not  be  indebted  for  being  to  them  when  they  did 
not  yet  exist.  The  scriptures  also  teach  this  attribute  by  re- 
presenting God  as  the  creator  of  all  things  in  the  universe,  and 
by  some  of  the  names  attributed  to  him.^ 

II.  His  Eternity,  or  existence  without  beginning  or  end,  is 
taught  by  scripture,^  and  seems  also  to  result  from  his  self-ex- 
istence. 

III.  The  Immutability,  or  unchangeableness  of  God  either 
in  nature,  attributes,  or  purposes,  is  taught  by  reason  and  scrip- 
ture.^    Any  natural  change  in  God  would  involve  imperfection, 

•  Exod.  3:  14.  And  God  said  unto  Moses,  lam  that  I  am.  And  he 
said,  thus  shalt  thou  say  unto  the  children  of  Israel,  I  am  hath  sent  me 
unto  you.  Gen.  1:  1.  Acts  17:  24.  25,  &c.  Neither  is  worshipped  by 
men's  hands,  as  though  he  needed  any  thing,  seeing  he  giveth  to  all,  life 
and  breath  and  all  things. 

^  Psalm  90:  2.  Before  the  mountains  were  brought  forth,  or  ever 
thou  hadst  formed  the  earth  and  the  world,  even  from  everlasting  to 
everlasting  thou  art  God.  Rev.  1:  8.  I  am  the  alpha  and  omega,  the 
beginning  and  the  ending,  saith  the  Lord,  who  is  and  who  was  and  who 
is  to  come,  the  Almighty.  Psalm  102.  25.  26.  27.  Of  old  thou  hast 
laid  the  foundation  of  the  earth,  and  the  heavens  are  the  work  of  thy 
hands.  They  shall  perish,  but  thou  shall  endure  ;  yea  all  of  them  shall 
wax  old  like  a  garment;  as  a  vesture  thou  shalt  change  them  and 
they  shall  Jje  changed  ;  but  thou  art  the  same,  and  thy  years  shall  have 
no  end. 

^  James   1:  17.     Every   good   gift  and  every  perfect    gift   is    from 

above,   and  cometh  down   from   the  Father   of  lights  with  whom   is  no 

variableness   neither   shadow   of    turning.       Nmn.    23:   19.      God   is  not 

man  that  he  should  lie,  neither  the  son  of  man  that   he  should  repent ; 

7 


50  OMNIPOTENCE,   OMNIPRESENCE,    OMNISCIENCE.  [Art.  1- 

ekher  in  his  former  or  subsequnt  state ;  or  a  progression  in 
knowledge  inipl)'ing  previous  defect. 

IV.  By  the  Omnipotence,  or  ahiiighty  power  of  God,  is 
meant  his  abihty  to  do  every  thing,  which  does  not  in  the  nature 
of  things  involve  a  contradiction.  The  incomparable  greatness 
of  the  divine  power  may  be  inferred  from  the  works  of  creation; 
its  absolute  infinity  is  taught  by  the  sacred  volume.^ 

V.  The  Omnijjresence  of  God.  signifies  his  being  actually 
present  at  all  times  in  all  parts  of  the  universe,  and  may  be 
inferred  from  his  constant  agency  in  every  part  of  creation,  as 
well  as  from  the  word  of  God.^ 

VI.  By  the  Omniscience  of  God,  is  meant  his  perfect  know- 
ledge of  all  things  real,  which  either  have  had,  or  now  have,  or 
hereafter  will  have  actual  existence,  in  every  place,  and  under 
any  circumstances  ;  and  of  all  things  possible  in  the  physical, 
intellectual  and  moral  universe  undereverypossible  combination 
of  circumstances.  This  attribute  is  not  only  taught  by  scrip- 
ture,^ but  required  by  reason,  as  a  necessary  part  of  infinite 
perfection. 

hath  he  said  and  shall  he  not  do  it,  or  hath,  he  spoken  and  shall  he  not  make 
it  good  ■? 

*  Luke  1:  37.  For  with  God  nothing  shall  be  impossible.  Matth.  19:  26. 
But  Je&us  beheld  them  and  said  unto  them,  with  men  this  is  impossible  ;  but 
with  God  all  things  are  possible. 

^  Acts  17 :  28.  For  in  him  Ave  live  and  move  and  have  our  being,  as  cer- 
tain of  your  own  poets  have  said,  "  for  we  are  also  his  offspring."  Psalm 
139,  7 — 10.  Whither  shall  I  go  from  thy  spirit  1  or  whither  shall  I  flee 
from  thy  presence  ?  If  I  ascend  to  heaven,  thou  art  there  ;  if  I  make  my 
bed  in  hell,  behold  thou  art  there.  If  I  take  the  wings  of  the  morning,  and 
dwell  in  the  uttermost  parts  of  the  sea ;  even  there  shall  thy  hand  lead  me, 
and  thy  right  hand  shall  hold  me. 

3  1  John  3:  20.  For  if  our  heart  condemn  us,  God  is  greater  than 
our  hearts  and  knoweth  all  things.  Heb.  4:  13.  Neither  is  there  any 
creature  that  is  not  manifest  in  his  sight ;  but  all  things  are  naked  and  open 
unto  the  eyes  of  him,  with  whom  we  have  to  do.  Acts  15:  28.  Known  unto 
God  are  all  his  words  from  the  beginning  of  the  world.  1.  Chron.  28:  9. 
The  Lord  searcheth  all  hearts,  and  understandeth  all  the  unaginatious  of 
the  thoughts. 


Chap,  v.]  WISDOM,    HOLINESS,    TRUTH,    JUSTICE.  SI 

•  VII.  The  Wisdom  of  God  is  that  aspect  of  the  divine  being, 
in  which  we  contemplate  him  as  promoting  the  highest  possible 
good  of  the  universe,  by  an  infinitely  perfect  selection  of  the 
best  ends,  and  of  the  best  possible  means  for  their  accomplish- 
ment. Of  this  attribute  we  find  much  evidence  in  the  structure 
of  the  universe,  and  more  in  the  declarations  and  narratives  of 
the  sacred  volume.^ 

VIII.  By  the  Holiness  of  God^  is  meant  the  infinite  moral 
purity  of  his  character,  embracing  his  love  and  practice  of  what 
is  morally  good,  as  well  as  his  abhorrence  of  moral  evil  and 
exemption  from  it.  Some  evidence  of  this  attribute  may  be  seen 
in  the  perceptible  connexion  between  virtue  and  happiness, 
vice  and  misery  in  the  world,  but  it  is  more  fully  taught. in  the 
word  of  God.^ 

IX.  By  the  Truth  or  FeraaVy  of  God,  is  meant  that  his  de- 
clarations may  always  be  relied  on  as  sincere,  and  that  the  decla- 
rations which  he  has  uttered,  whether  promises,  comminations  or 
predictions,  will  infallibly  be  verified.  This  attribute  is  deducible 
from  his  moral  perfection,  and  is  much  insisted  on  in  Scripture.^ 

X.  The  Justice  of  God  is  that  trait  of  his  character,  by 
which,  with  infinite  accuracy  and  perfect  impartiality,  he  gra- 


^  1  Tim.  1:  7.  Now  unto  the  king  eternal,  immortal,  invisible,  the  only 
wise  God,  be  .honour  and  glory  for  ever  and  ever.  Amen.  Rom.  16:  27. 
To  God  only  wise,  be  glory,  through  Jesus  Christ,  for  ever,  Amen. 

^  Isaiah  6:  3.  One  (seraph)  cried  unto  another  and  said.  Holy,  holy, 
holy  is  the  Lord  God  of  Hosts,  the  earth  is  full  of  his  glory.  James  1:  13. 
Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God,  for  God  cannot 
be  tempted  with  evil,  neither  tempteth  he  any  man  ;  but  every  man  is 
tempted  when  he  is  drawn  away  of  his  own  lust  and  enticed. 

^  Numbers  23:  19.  God  is  not  man  that  he  should  lie,  neither  the  son 
of  man  that  he  should  repent ;  hath  he  said  and  shall  he  not  do  it  ?  or  hath 
he  spoken  and  shall  he  not  make  it  good  ]  Heb.  6:  18.  That  by  two 
immutable  things,  concerning  which  it  was  impossible  for  God  to  lie,  we 
might  have  a  strong  consolation,  who  have  fled  for  refuge  to  lay  hold  upoq 
the  hope  set  before  us. 


52  BENEVOLENCE    OF    GOD. — THE    TRINITY.  [Art.  I. 


ducites  his  rewards  and  punishments  according  to  the  minutest 
shade  of  obedience  and  disobedience  exhibited  by  the  subjects  of 
his  moral  government,  amid  every  variety  of  circumstance  and 
situation.  This  attribute  may  be  partly  seen  in  the  dealings  of 
divine  providence,  and  is  fully  taught  in  the  sacred  volume.' 

XI.  By  Benevolence^  or  Qoodness^  or  Love  of  God,  is  meant 
his  disposition  to  confer  on  all  his  sensitive  creatures,  at  all 
times,  tlie  greatest  happiness  which  their  nature  and  character 
qualify  them  to  enjoy,  and  which  it  is  consistent  with  the  high- 
est good  of  the  universe,  that  he  should  bestow.^ 

III.   T/ie  Trinity. 

In  addition  to  the  aspects  of  the  divine  character  already 
discussed,  the  Scripture  represents  to  us  a  view  of  God  altoge- 
ther peculiar,  and  such  as  cannot  with  consistency  be  resolved 
into  njere  figurative  language,  or  allegorical  representations.  It 
speaks  of  "  a  Son  of  God"  who  "existed  in  the  beginning  with 
God,"  who  assumed  a  human  nature,  and  dwelt  for  a  season 
among  men.  It  repre.-^ents  this  Son  of  God  as  in  some  respects 
distinct  from  the  Father ;  for  it  speaks  of  him  as  conversing 
with  the  Father,  about  the  glory  which  he  had  with  him  ere 

'  Jeieiii.  17;  10.  I  llic  Lord  search  the  heart,  1  try  the  reins  even  to, 
give  every  man  according  to  his  ways,  and  according  to  the  fruit  of  his 
doings.  Acts  10:  34.  35.  Then  Peter  opened  his  mouth  and  said,  of  a  truth 
I  perceive  that  God  is  no  respecter  of  persons ;  but  in  every  nation  he  that 
feareth  him  and  worketh  righteousness,  is  accepted  with  him.  Rom.  2:  6. 
Who  (God)  will  render  to  every  man  according  to  his  deeds. 

^  1  John  4:  8.  16.  He  that  loveth  not,  knoweth  not  God,  for  God  is  love. 
And  we  have  known  and  believed  the  love  that  God  hath  to  us :  God  is 
love ;  and  he  that  dwellelh  in  love,  dwelleth  in  God,  and  God  in  him. 
Psalm  145:  8.  9.  The  Lord  is  gracious  and  full  of  compassion,  slow  to 
anger,  and  of  great  mercy.  The  Lord  is  good  to  all,  and  his  tender  mer- 
cies are  over  all  his  works.  John  3:  16.  17.  For  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life — For  God  sent  not  his  Son  into  the 
world  to  condemn  the  world,  but  that  the  world  through  him  might  be 
saved 


('Imp.  v.]  THE    TRINITY.  53 

the  world  was,  and  consequently  before  his  human  natine  was 
born.  It  represents  this  Father  as  having  sent  this  Son  into  the 
world,  the  Son  as  promising  his  disciples,  that  after  his  return  to 
the  Father,  he  would  send  them  another  Comforter,  the  Holy 
Ghost.  It  attributes  habitually  a  different  name  to  each  of 
these  three,  and  represents  each  as  sustaining  a  different  and 
peculiar  part  in  the  grand  economy  of  grace.  Yea,  in  several 
instances  the  New-Testament  describes  scenes,  in  which  they 
are  represented  as  sustaining  simultaneously  different  parts.  It 
appears,  therefore,  that  there  is  a  real  distinction  of  some  kind 
in  the  Deity,  that  it  is  threefold,  and  that  it  is  such  as  repre- 
sents each  of  the  three  as  a  distinct  subsistence  or  an  agent,  for 
distinct  actions  are  attributed  to  each.  This  appears  to  be  the 
idea  intended  by  the  Confessors  in  the  Article  before  us,  in 
which  they  hold  this  language,  "  That  there  is  one  divine 
essence,  which  is  called,  and  is,  God  ; — and  yet  that  there  are 
three  persons,  who  are  of  the  same  essence  and  power,  and  are 
co-eternal,  the  Father,  the  Son,  and  the  Holy  Spirit."  How 
totally  mistaken  the  representation  is,  which  would  make  this 
distinction  consist  merely  in  variety  of  offices  or  official  relations, 
can  easily  be  made  to  appear.  Thus  it  has  been  said,  this  dis- 
tinction is  none  other  than  the  difference  between  the  ideas  sue:- 
gested  by  the  phrases,  George  Washington,  General  Washing- 
ton, and  President  Washington.  Let  us  make  the  trial,  and 
every  sincere  inquirer  after  truth  can  easily  decide  the  point. 
"  I  (General  Washington)  came  forth  from  George  Washington 
(the  Father),  and  came  into  this  country  (world) ;  again  I 
(General  Washington)  leave  this  country  (world \  and  go  to 
George  Washington."'  Again,  "But  the  Comforter, which  is 
President  Washington  (the  Holy  Ghost),  whom  George  Wash- 
ington will  send  in  my  name  (the  name  of  General  Washing- 
ton) shall  teach  you  whatever  I  (General  Was-hington)  have  said 
unto  you.""     Again,    "  But  when  the  Comforter  (President 

'  John  IG:  28.  -  Juliu  14;  20. 


54 


THE    TRINITY.  [Art.   I. 


Washington)  is  come,  whom  I  (General  Washington)  will  send 
unto  you  from  George  Washington  (the  Father),  he  (President 
Washington)  shall  testify  of  me  (General  Washington).  Surely 
this  experiment  sufficiently  proves  that  the  distinction  spoken 
of  by  the  inspired  writers  is  not  merely  that  of  several  offices 
belonging  to  the  same  person.  The  persons  of  the  Trinity 
are  evidently  represented  as  distinct  agents,  to  whom  separate 
actions  are  ascribed.  When  we  reduce  to  generic  heads  the 
representations  of  scripture  on  this  subject,  they  seem  to  resolve 
themselves  into  the  following  propositions. 

I.  That  there  is  but  one  God  :^  This  is  a  dictate  of  reason 
also;  for  we  cannot  conceive  of.  more  than  one  infinitely  per- 
fect, self-existent  and  supreme  being. 

I£.  'Yet  in  this  one  God,  there  exist  three  hypostases,^  or  per- 
sons, or  subsistences,  whose  nature  is  unintelligible  to  us,  but  of 
w/iowi  actions  are  predicated  individually,  and  who  are  designated 
by  the  distinctive  names  Father,  Son  and  Holy  Ghost. 

I.  The  man  Jesus  is  represented  as  a  real  human  being, 
born  of  the  virgin  Mary,  and  like  unto  other  men  in  all  things, 
sin  excepted.     All  that  mortal  eyes  saw  of  him,  was  the  creat- 


*  Deut.  6:  4.    Hear,  O  Israel !  the  Lord  our  God  is  one  Lord. 

-  Matth.  3:  16.  17.  And  Jesus,  when  he  was  baptized,  went  up  straight- 
way from  the  water,  and  lo !  the  heavens  were  opened  unto  him,  and  he 
saw  the  Spirit  of  God  descending  like  a  dove,  and  lighting  upon  him  :  and, 
lo !  a  voice  from  heaven,  saying,  This  is  my  beloved  S077,  in  whom  I  am 
well  pleased.  Matth.  28:  19.  Go  ye,  therefore,  make  disciples  of  all 
nations,  baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.  2  Cor.  13:  14.  The  grace  of  the  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  communion  of  the  Holy  Ghost,  be  with  you  all, 
Amen.  1  Pet.  1:  2.  Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit  unto  obedience  and  sprinkling 
of  the  blood  of  Jesus  Christ.  1  John  5:  7.  For  there  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word  (logos),  and  the  Holy  Ghost,  and 
these  three  are  one.  See  also,  2  Thess.  3:  5.  Gen.  1:  26.  Gen.  3:  22  ; 
11:  7.     Gal.  1:  7.     Ls.  6:  8.  comp.  with  48:  16. 


Chap,  v.]  DiviNixy  op  christ.  55 

ed,  human  being,  Jesus.  The  fact  that  the  divinity  dwelt  with- 
in him,  that  the  Son  of  God,  or  Logos,  or  second  person  of  the 
Godhead,  was  united  to  him,  as  well  as  the  extent  and  peculiar 
nature  of  this  union,  could  not  be  seen  by  mortal  eyes,  nor 
even  inferred  primarily  from  his  miracles ;  for  other  men  also 
wrought  miracles,  but  must  be  learned  only  from  his  declarations 
and  those  of  his  apostles,  the  truth  of  these  declarations  being 
sustained  by  the  stupendous  miracles,  and  every  other  species 
of  evidence  which  both  he  and  they  exhibited  to  substantiate 
the  divinity  of  their  mission, 

II.  Yet  with  the  man  Jesus  there  ivas  united  another  in- 
visible being,  of  a  very  different  nature  and  higher  order.,  called 
Son  of  God,  and  utiited  in  such  a  manner  as  to  form  a  just 
basis  for  the  reciprocal  ascription  of  attributes  taken  from  either 
nature,  to  the  one  being  or  person ;  just  as  in  the  case  of  man, 
who  consists  of  two  parts,  body  and  soul,  the  one  visible  and 
the  other  unseen  by  human  eye,  we  say  of  the  same  individual 
he  is  mortal,  meaning  his  body,  and  he  is  immortal,  alluding  to 
his  soul.  That  such  a  higher  nature  was  thus  united  to  the 
man  Jesus,  is  evident ;  for 

a)  The  scriptures  predicate  of  Christ  existence  before  the 
birth  of  his  human  nature,^  yea  declare  that  he  existed  before 
the  world  was  made,^  from  eternity.^     None  will  contend,  that 

*  John  16:  28.  I  came  forth  from  the  Father  and  came  into  the  world; 
again,  I  leave  the  world,  and  go  to  the  Father.  6:  38.  For  I  came  down 
from  heaven,  not  to  do  mine  own  will,  but  the  will  of  him  that  sent  me.  8: 
58.     Verily,  verily,  I  say  unto  you,  before  Abraham  was,  I  am. 

-  John  17:  5.  And  now,  O  Father  !  glorify  thou  me  with  thine  owrt 
self,  with  the  glory  which  I  had  with  thee  before  the  ivorld  was^  See 
also  V.  24. 

^  1  John  1:  2.  We  show  unto  you  that  eternal  life  which  was  with 
the  Father,  and  was  manifested  unto  us.  Heb.  1:  10 — 12.  Thou  Lord 
(Christ  V.  1 — 10.)  in  the  beginning  didst  lay  the  foundations  of  the  earth, 
and  the  heavens  are  the  work  of  thy  hands  ;  they  shall  perish,  but  thou 


56  DIVINITY   OF  CHRIST.  [Art.  I. 

the  human  being  Jesus  existed  before  his  birth  of  the  virgin 
Mary,  much  less,  that  he  existed  from  eternity.  If,  therefore, 
there  be  any  sense  in  these  declarations,  they  must  refer  to  an- 
other being  or  nature ;  yet  as  they  are  affirmed  of  the  Lord  Jesus, 
it  follows  that  a  being  of  whom  antemundane,  yea  eternal  ex- 
istence may  truly  be  asserted,  was  so  united  to  the  man  Jesus, 
in  a  manner  analogous  to  the  union  of  soul  and  body,  that  ac- 
tions and  properties  belonging  to  either  nature,  may  justly  be 
affirmed  of  the  one  complex  person. 

b)  The  scriptures  expressly  call  Christ  "  God"^  "  my  Lord 
and  my  God,"^  "  the  true  God,"^  and  "God  over  all;"^  and 
apply  other  modes  of  expression  of  equivalent  import.  The 
explicit  manner  in  which  these  names  are  thus  applied  ought 
indeed  to  prevent  the  possibility  of  misapprehension.  But  that 
they  are  designedly  applied  to  Christ,  and  in  their  ordinary  ac- 
ceptation too,  seems  to  us  placed  beyond  all  doubt  by  the  fact, 
that  the  inspired  writers, 

c)  Represent  him  as  performing  such  v'orks  as  God  alone 
can  perform,  and  as  could  not  be  attributed  to  him,  if  the  di- 
vine being  were  not  also  united  with  him  in  so  close  and  pe- 
culiar a  way,  as  to  make  it  just  to  affirm  of  him  predicates 
taken  from  this  divine  nature.  They  declare  him  to  be  the 
Creator^  of  the  universe,  to  have  made  all  things  both  visible 

remainest,  and  they  shall  all  wax  old  as  doth  a  garment ;  and  as  a  vesture  thou 
shalt  fold  them  up,  and  they  shall  be  changed  ;  but  thou  art  the  same,  and 
thy  years  shall  not  fail. 

^  John  1:  1.  In  the  beginning  was  the  word,  and  the  word  was  with 
God  and  the  word  [logos]  ivas  God.     Heb.  1:  8. 

^  John  20:  28.  And  Thomas  answered  and  said  unto  him,  my  Lord  and 
my  God. 

^  1  John  5:  20.     This  is  the  true  God  and  eternal  life. 

*  Rom.  9:  5.  Whose  are  the  Fathers,  and  of  whom,  as  concerning  the 
flesh,  Christ  came,  who  is  God  over  all,  blessed  for  ever ! 

*  John  1:  3.  All  things  were  made  by  him,  and  without  him  was  not 
any  thing  made  that  was  made. 


Chap,    v.]  DIVINITY    OF    CHRIST.  57 

and  invisible.^  They  also  attribute  the  preservation  of  the 
universe  to  him,^  and  state,  that  he  will  at  the  last  day  raise  the 
dead  and  judge  them.^  Assuredly  all  this  cannot  be  meant  of 
the  mere  man  Jesus. 

d)  But  the  sacred  penmen  proceed  farther  still,  and  ascribe 
in  unqualified  and  unequivocal  tei:ms  the  attributes  of  God  to 
this  visible,  Iiuman  being,  Christ.  Now  it  is  admitted,  that  to  his 
human  nature  no  such  infinite  attributes  can  possibly  belong ; 
hence  another  being  of  whom  they  are  predicable,  must  have 
been  united  with  the  man  Jesus,  in  such  a  manner  as  to  justify 
the  application  of  these  epithets  to  the  one  joint  person,  Christ. 
Of  an  irrational  animal,  an  elephant,  or  a  horse,  we  cannot  say, 
as  we  can  in  reference  to  any  man,  he  is  mortal  and  he  is  im- 
mortal. Nor  is  any  one  at  a  loss  for  the  reason.  Although  we, 
in  both  cases,  see  nothing  more  than  the  mortal  body ;  yet,  in 
the  case  of  man,  we  have  conclusive  evidence,  that  with  his 
visible  body,  there  is  united  an  invisible  immortal  spirit.  So 
also,  if  the  inspired  writers  had  not  believed  that  the  divine 
being,  the  Son  of  God  (logos,)  was  in  an  analogous  but  equally 
mysterious  manner  united  to  the  man  Jesus,  it  would  have 
been  absurd  in  them  to  attribute  divine  attributes  to  him. 

*  Col.  1:  16.  For  by  him  (Christ)  were  all  things  created  that  are  in 
heaven  and  that  are  in  earth,  visible  and  invisible,  whether  they  be  thrones 
or  dominions,  or  principalities,  or  powers ;  all  things  were  created  by 
him  and  for  him.     Heb.  1:  2. 

2  Col.  1:  17.  And  he  (Christ  v.  16)  is  before  all  things,  and  by  him  all 
things  consist.  Heb.  1:  3.  Who  (the  son  v.  2.)  being  the  brightness  of 
his  glory,  and  the  express  image  of  his  person,  and  npholding  all  tilings  by 
the  word  of  his  power,  &c. 

'  For  onr  conversation  is  in  heaven,  whence  also  we  look  for  the  Sa- 
viour, the  Lord  Jesus  Christ ;  who  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body,  according  to  the  working  whereby 
he  is  able  feven  to  subdue  all  things  unto  himself.  Phil.  3:  20.  21.  John 
5:  23. 

8 


58  DIVINITY    yF    CHRIST.  [Alt.   I. 


They  ascribe  to  him,  oninrpole?ice,^  omniscience^^  and  "  the 
fullness  of  the  Godhead^''''  that  is,  the  entire  mass  of  all  Ihe 
divine  peifectionsr 

e)  Nay,  if  possible,  they  proceed  farther  still,  and  enjoin 
diviiie  honour  and  worship  of  Christ,  as  a  duty  of  Christians/ 

'  Phil.  3:  21.  According  to  the  working  whereby  he  is  aUe  to  subdue  all 
things  unto  himself.  John  10:  18.  I  have  power  to  lay  down  my  life  and 
I  have  power  to  take  it  again.  2  Pet.  1:  3.  Acts  2:  24.  32.  3:  13.  15. 
5:  30.     1  Cor.  6:  14.   15:  15. 

2  Acts  1:  24.  And  they  prayed  and  said,  thou,  Lord,  loho  knowest  the 
hearts  of  all  men,  show  whether  of  these  two  thou  hast  chosen.  1  Cor.  4  : 
5.  Therefore  (says  Paul)  judge  nothing  before  the  time,  until  the  Lord 
come,  who  will  both  bring  to  light  the  hidden  things  of  darkness  and  will 
make  manifest  the  counsels  of  the  hearts.  Rev.  2:  23.  And  all  the 
churches  shall  know  that  I  am  he  who  searcheth  the  reins  and  the  hearts, 
and  I  will  give  unto  every  one  of  you  according  to  your  works.  (1:  18.) 

^  Col.  2:  8.  9.  Beware  lest  any  man  spoil  you  through  philosophy  and 
vain  deceit,  after  the  tradition  of  men,  after  the  rudiments  of  the  world, 
and  not  after  Christ,  for  in  him  dwelleth  all  the  fullness  of  the  God-head 
bodily. 

'^  John  5:  23.  That  all  men  should  honour  the  Son,  even  as  they  honour 
the  Father.  He  that  honoureth  not  the  Son,  honoureth  not  the  Father  who 
liath  sent  him.  1  Cor.  1:  1.  Paul — unto  the  church  of  God  at  Corinth, 
with  all  that  in  every  place  call  upon  the  name  of  (invoke,  worship)  Jesus 
Christ  our  Lord,  both  theirs  and  ours.  Acts  7:  59.  And  they  stoned  Stephen, 
calling  upon  God,  {invoking)  and  saying,  Lord  Jesus,  receive  my  spirit. — 
In  V.  55.  it  is  said  Stephen  was  inspired  "  full  of  the  Holy  Ghost."  1 
Cor.  1:  2.  Grace  be  to  you,  and  peace,  from  God  our  father,  and  from  the 
Lord  Jesus  Christ.  See  also  2  Cor.  12:  8.  1  Thess.  3:  11.  2Thess.  2:  16. 
17.  Rom,  1:  7.  2  Cor.  1:  2.  Ephes.  3:  6.  Acts  9:  21.  Heb.  1:  6.— 
Let  all  the  angels  of  God  worship  him.  Phil.  2:  10.  11.  That  at  the  name 
of  Jesus  every  knee  should  bow,  of  those  in  heaven,  and  those  in  earth, 
and  those  under  the  earth ;  and  that  every  tongue  should  confess,  that 
Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father.  Rom.  10:  9 — 14. 
Rev.  5:  91 — 4.  And  they  sang  a  new  song,  saying,thou  art  worthy  to  take  the 
book,  and  to  open  the  seals  thereof;  for  thou  wast  slain  and  hast  redeemed 
us  to  God,  by  thy  blood,  out  of  every  kindred  and  tongue  and  people  and 
nation ;  and  hast  made  us  unto  God  kings  and  priests :  and  we  shall  reign 
on  the   earth.     And   I   beheld  and  I  heard  the  voice  of  many  angels  round 


Chap,  v.]  DIVINITY    OF   CHRIST.  '^9 


No  duty  had  been  more  clearly  inculcated  in  the  sacred  writings 
of  the  Jews,  than  tliat  of  exclusive  worship  to  the  one  God.  "  I 
am  the  Lord  tliy  God — and  thou  shalt  have  no  other  gods  be- 
fore me — thou  shalt  not  bow  down  thyself  unto  them  nor  serve 
them."'  Now  can  we  suppose,  that  these  apostles,  who  w^ere 
Jews,  and  to  whom  the  Saviour  himself  had  said,  I  came  not 
to  destroy  the  law  but  to  complete  it,  would  have  either  enjoin- 
ed or  practised  the  worship  of  Christ,  if  they  had  regarded  him 
as  a  mere  human  being,  if  they  had  not  hterally  meant,  what 
they  often  elsewhere  inculcate,  that  with  the  visible  human  be- 
ing Jesus,  there  was  united  the  Son  of  God,  the  word  or  logos, 
which  was  in  the  beginning  with  God,  and  which  was  God  ? 
Can  it  be  that  these  men  would  trust  their  own  souls,  or  enjoin 
it  on  mankind  to  trust  their  all,  in  time  and  eternity,  to  an  arm 
of  flesh,  to  a  mere  creature,  mortal,  dependant,  as  much  in  need 
of  protection  as  themselves?  Nay  so  notorious  is  the  fact,  that 
they  believed  the  divine  nature  united  to  the  man  Jesus,  that 
this  article  of  their  creed  was  well  known  exen  to  contempora- 
neous heathen  writers  ;  and  Pliny,  the  authentic  and  celebrated 
Roman  writer,  who  lived  thirty-eight  years  contemporaneously 
with  the  apostle  John,  says,  "They,  (the  churches  in  Asia  Mi- 
nor) sing  a  hymn  together  to  Christ  as  God."-  Let  every  sin- 
cere inquirer  after  truth  therefore  cheerfully  acquiesce  in  the 
revelation  of  himself,  which  God  has  chosen  to  give ;  remember- 


about  the  throne,  and  the  beasts  and  the  elders :  and  the  number  of  them  was 
ten  thousand  times  ten  thousand,  and  thousands  of  thousands ;  saying  with  a 
loud  voice :  Worthy  is  the  Lamb  that  was  slain,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessing.  And  every 
creature — heard  I  saying :  Blessing  and  honour  and  glory  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever. 

'  Deut.  5:  6—9. 

2  Carmen  Christo,  quasi  Deo,  dicere  secum  invicem.   L.  X.  Ep.  97. 


60  PERSONALITY    OF    THE    HOLY    SPIRIT.  [Art.  I. 


ing  that  it  is  not  a  mere  matter  of  opinion,  but  a  truth  of  abso- 
hite  obligation  and  eternal  consequences :  He  that  believeth  and 
is  baptized  shall  be  saved  ;  but  he  that  believeth  not  shall  be 
damned ! 

3.  The  Holy  Spirit  is  also  represented  in  the  sacred  vo- 
lume, as  a  distinct  and  divine  jyerson,  or  subsistence. 

1.  Those  who  deny  this  proposition,  and  yet  profess  to  receive 
the  word  of  God,  regard  the  passages  which  prove  the  person- 
ality of  the  Spirit,  as  mere  figurative  language,  designed  to  re- 
present the  divine  power.  If  that  were  the  natural  interpreta- 
tion of  the  passages  referred  to,  yea  if  it  can  be  adopted  without 
violence  to  the  laws  of  language,  it  ought  to  be  admitted.  But 
this  we  think  the  reader  will  find  difficulty  in  accomplishing. 
"  But  Peter  said,  why  hath  Satan  filled  thine  heart,  to  lie  unto 
the  divine  power,  (Holy  Ghost)  ?"  "  All  manner  of  sin  and 
blasphemy  shall  be  forgiven  unto  men,  but  blasphemy  against 
the  divine  power  (Holy  Ghost)  shall  not  be  forgiven  unto 
men."  "  The  power  of  God,  whom  I  will  send  unto  you  from 
the  Father."  "  It  seemed  good  to  the  divine  power  (Holy 
Ghost)  and  to  us."  Assuredly  this  construction  is  both  unna- 
tural and  inadmissible  ;  and  abundant  evidence  exists,  that  the 
inspired  penmen  regarded  the  Holy  Ghost  as  a  person,  or  agent^ 
in  like  manner  as  they  did  the  Son.     This  is  evident, 

a)  From  those  passages  in  which  the  Holy  Spirit  is  desig- 
nated by  a  personal  naine,  and  associated,  as  a  third  beings 
with  the  Father  and  the  Son.  An  attribute  of  God  assuredly 
cannot  be  classed  as  third  agent ;  nor  be  regarded  as  anything 
beyond  a  property  of  God  himself.  But  we  find  the  scriptures, 
after  they  have  mentioned  God  the  Father  and  the  Son,  add 
the  Holy  Ghost  as  a  third  being.' 

*  Matth.  28:  19.  Baptizing  in  the  name  of  the  Father,  of  the  Son  and 
oi  the  Holy  Ghost.  2  Cor.  13:  14.  The  grace  of  the  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the  communion  of  the  Holy  Ghost.  1  Pet.  1:  2. 
Elect  according  to  the  foreknowledge  of  God  the  Father,  through  sanctifi- 
cation  of  the  Spirit,  and  sprinkling  of  the  blood  of  Jesus  Christ.     - 


Chap,   v.]  PERSONALITY    OF    THE    HOLY    SPIRIT.  61 

b)  From  the  account  given  of  the  sin  against  the  Holy 
Ghost.  It  is  declared,  that  every  sin  except  this  shall  be  for- 
given men.  That  blasphemy  against  the  Son  of  God  may  be 
pardoned  ;  but  blasphemy  against  the  Holy  Ghost  shall  not  be/ 
As  we  cannot  sin  against  an  attribute,  the  Holy  Spirit  must  be 
a  person. 

c)  From  Peter's  statement  to  Ananias,  that  he  had  lied  unto 
the  Holy  Ghost,  for  we  can  see  no  significance  in  lying  to  an 
attribute.'^ 

d)  From  the  ji^rsonal  acts  attributed  to  the  Holy  Ghost. 
Among  these,  which  are  very  numerous,  we  will  only  specify  a 
few.  He  is  said  to  come  from  the  Father,^  to  speak,^  to  testify,'^ 
to  predict,®  to  intercede,''  to  give  gifts,^  to  work  miracles,'  to 


'  Matth.  12:  32.  Whosoever  speaketh  a  word  agamst  the  Son  of  man, 
it  shall  be  forgiven  him ;  but  whosoever  speaketh  against  the  Holy  Ghost, 
it  shall  not  be  forgiven  him,  neither  in  this  world,  neither  in  the  world  to 
come. 

^  Acts  5:  3.  But  Peter  said,  Ananias,  why  hath  Satan  filled  thine  heart, 
to  lie  unto  the  Holy  Ghost  1 

^  John  15:  26.  But  when  the  Comforter  is  come,  whom  I  will  send  unto 
you  from  the  Father. 

''  John  16:  13.  He  shall  not  speak  of  himself;  but  whatsoever  he  shall 
hear,  that  shall  he  speak. 

^  Rom.  8:  16.  The  Spirit  itself  heareth  witness  with  our  spirit,  that  we 
are  the  children  of  God. 

^  John  16:  13.  He  (the  Spirit)  shall  show  you  things  to  come.  See  1 
Tim.  4:  1. 

'  Rom.  8:  26.  The  Spirit  maketh  intercession  for  us  with  groanings 
which  cannot  be  uttered. 

*  1  Cor.  12:  8.  For  to  one  is  given  by  his  spirit  the  word  of  wisdom, 
to  another  the  word  of  knowledge  ;  to  another  faith  ;  to  another  the  gifts  of 
healing ;  &c. 

®  Rom.  15:  19.  Through  mighty  signs,  and  wonders,  by  the  power  of 
the  Spirit  of  God. 


62  DIVINITY    OF   THE    HOLY    SPIRIT.  [Art.  I. 

sanctify,'  to  decide  doubtful  casep,-  to  leach, ^  to  be  resisted  or 
grieved.^ 

II.  That  the  Holy  Spirit  is  also  a  divine  person,  admits  of 
so  little  doubt,  that  his  divinity  has  been  acknowledged  by  many 
who  deny  his  personality. 

a)  The  names  of  God  are  ascribed  to  him  in  scripture.' 

b)  Divine  attributes  are  attributed  to  him,"^  eternity,  omni- 
presence, omniscience,  goodness,  truth,  power,  (fee. 

c)  Actions  belonging  only  to  God  are  affirmed  of  him  ;^ 
such  as  creation,  working  of  miracles,  raising  the  dead,  &c. 

d)  Divine  worship  is  ascribed  to  him  in  the  baptismal  for- 
mulary, and  the  benedictions  of  the  New  Testament.^ 

From  these  Scripture  proofs  it  is  evident  that  the  sacred  vo- 
lume most  undoubtedly  does  teach  a  threefold  distinction  in  the 
Deity,  a  distinction  which  is  not  merely  figurative,  or  modal,  or 
subjective,  but  real.  The  intrinsic  nature  of  this  distinction 
is  not  revealed  in  Scripture,  and  is  wholly  incomprehensible  to 
us.  Yet  is  the  charge  of  contradiction  between  the  declarations 
of  the  sacred  volume  on  this  subject  and  the  dictates  of  reason, 
which  is  so  often  and  confidently  made,  demonstrably  inappli- 


'  1  Cor.  6:  11.     Ye  are  sanctified  by  the  Spirit  of  our  God. 

^  Acts  15:  28.     It  seemed  good  to  the  Holy  Ghost  and  to  us. 

"^  John  14:  26-  But  the  Comforter  shall  teach  you  all  things,  and  bring 
all  things  to  your  remembrance,  whatsoever  I  have  said  unto  you. 

*  Acts  7:  51.  Ye  stiffnecked  and  uncircumcised  in  heart  and  ears,  ye 
do  always  resist  the  Holy  Ohost ;  as  your  fathers  did,  so  do  ye. 

^  Acts  5:  3.  4.  Ananias,  why  hath  Satan  filled  thine  heart  to  lie  against 
the  Holy  Ghost  1  thou  hast  not  lied  unto  men,  but  unto  God.  See  also 
2  Cor.  8:  17.  Luke  4:  18. 

"  Heb.  9:  14.  Christ  who  through  the  eternal  Spirit  once  offered  him- 
self to  God.     Psalm  139:  7.   1  Cor.  2:  10.  11.  John  14:  17.   Ps.  149:  10. 

■'  Job  26:  13.  By  his  spirit  he  garnished  the  heavens.  2  Pet.  1:  21. 
John  G:  63.   1  Pet.  3:  18.   1  Cor.  12:  3.  4.  11. 

8  Matt.  28:  19.  2  Cor.  13.  13.  1  Pet.  1:  2.  3. 


Chap,   v.]  DOCTRINE    OF    THK    TUINITY    RATIONAL.  fi3 

cable  to  a  judicious  statement  of  this  tenet.  The  pious  behev- 
er  will  find  no  difficulty  in  admitting  this  doctrine;  for  he  sees 
its  beauty  and  harmony  running  throughout  the  whole  plan  of 
salvation  ;  yet,  as  this  volume  will  doubtless  fall  into  the  hands 
of  many  who  are  perplexed  with  honest  doubts  on  this  subject, 
and  as  several  respected  individuals  of  this  class  have  expressed 
a  desire,  that  the  relation  of  the  doctrine  of  the  Trinity  to  rea- 
son might  be  considered  in  it ;  the  writer  subjoins  the  following 
seven  propositions,  the  principles  of  which  he  trusts  contain  sat- 
isfactory answers  to  all  such  objections,  that  can  be  started. 
And,  may  the  good  Spirit  of  God  bless  the  entire  discussion  of 
this  article,  to  the  conviction  of  the  sincere  inquirer  after  truth! 

III.  Relation  of  the  doctrine  of  the  Trinity  to  reason} 

Prop.  1.  A  divine  revelation  cannot  contain  any  thing  which 
is  contrary  to  the  plain  and  indisputable  dictates  of  reason- 

By  "plain  indisputable  dictates  of  reason,"  we  mean  those 
propositions  in  all  the  various  departments  of  truth — mathemati- 
cal, moral,  *fcc.,  the  evidence  of  which  is  such,  that  when  fairly 
presented  to  our  view,  the  constitution  of  our  mind  compels  us 
to  believe  them.  Such  are  all  the  self-evident  truths,  (some- 
times called  intuitive  truths,  or  first  truths,  or  constitutional  judg- 
ments,) and  all  truths  derived  from  them,  the  evidence  of  which 
is  so  strong  that  we  are  compelled  to  yield  our  assent.  Such 
are  the  derived  moral  truths  embraced  in  natural  religion,  that 
God  is  extremely  powerful  and  intelligent  (but  not  that  he  is 
omnipotent  or  omniscient).  Now,  as  these  propositions  are  the 
natural  and  legitimate  product  of  the  structure  of  our  mental 
nature,  they  must  be  regarded  as  the  instructions  of  the  Creator, 
from  whom  our  peculiar  mental  constitution  is  derived.  Hence, 
if  they  were  contradicted  by  his  instructions  in  revelation,  the 
Creator  would  contradict  in  revelation  what  he  teaches  in  nature, 
that  is,  would  contradict  himself;  which  is  absurd  :  therefore  a 

'  See  the  author's  translation  of  Storr's  Bib.  Theol.  Vol.  I.  p.  467. 


64  THE    TRINITY.  [Art.  I. 

divine  revelation  cannot  coiltain  any  thing  which  is  contrary 
to  the  plai?i  indisputable  dictates  of  reason.  In  connexion 
with  this  principle,  there  is  no  dispute,  unless  it  be  alleged  that 
we  teach  the  existence  of  three  Gods,  and  that  the  unity  of  God 
is  a  plain,  incontrovertible  dictate  of  reason,  which  would  be 
contradicted  by  tritheism.  To  this  we  reply,  First :  Even  if 
we  did  teach  the  existence  of  three  Gods,  there  would  be  no  dis- 
pute relative  to  this  principle  ;  for,  the  unity  of  God,  can  by  no 
means  be  made  indisputably  evident  from  reason.  Unity  of 
deigns  may  be  rendered  in  a  very  high  degree  evident,  but 
unity  of  person  cannot.  But,  Secondly  :  It  is  not  the  case,  that 
Trinitarians  believe  in  three  Gods,  as  may  be  seen  by  a  reference 
to  their  respective  creeds,  in  all  of  which  the  belief  in  one  God 
is  as  explicitly  stated  as  it  possibly  could  be.  If  it  be  still  alleg- 
ed that  though  Trinitarians  do  not  profess  tritheism,  yet  their 
doctrine  inevitably  leads  to  the  belief  of  three  Gods;  then  this 
objection  is  answered  under  the  following  propositions. 

Prop.  2.  .4  divine  revelation  cannot  contain  a7iy  proposition 
which  demonstrably  involves  self-contradiction. 

It  will  be  admitted  that  truth  is  always  harmonious,  and  that 
no  two  truths  of  any  kind  are  contradictory,  i.  e.  subversive,  of 
each  other  ;  neither  are  the  relations  of  truth.  A  contradictory 
proposition  is  that,  one  idea  of  which  is  manifestly  subversive  of 
the  other,  and  the  ideas  of  which,  the  constitution  of  our  minds 
compels  us  to  believe  cannot  both  be  true :  such  a  proposition 
is  this,  "  a  triangle  is  a  square."  But  the  Creator  has  so  form- 
ed us,  that  of  two  propositions  which  are  contradictory,  if  the 
first  be  clearly  proved  to  be  true,  we  are  compelled  by  the  con- 
stitution of  our  mental  nature  to  believe  the  second  false.  For, 
as  they  are  subversive  of  each  other,  if  we  suppose  the  second 
also  true,  it  would  destroy  the  first ;  so  that  the  first  would  have 
to  be  (true)  and  not  to  be  (true)  at  the  same  time  ;  which  is 


Chap,    v.]  DOCTRINE    OF    THE    TRIMTV    RATIONAL.  65 


cuiitiary  lo  an  iiiluilive  or  self-evideai  tiuili.  Tlieretoie.  as 
God  is  llie  AiiUiui  ui  our  uieiilal  iiatiue,  it  is  God  who  conipelb 
Uri  to  disbelieve  one  ol  two  contradictory  propositions ;  and 
hence,  if  liis  revelation  contained  any  such  propositions,  he 
would  Jiiniseil  compel  us  to  disbelieve  part  of  his  own  revela- 
tion: But  God's  object  ill  giving  a  revelation  is,  that  it  should 
be  believed  ;  therefore  he  would  not  give  u  revelation  and  insert 
propositions  in  it  which  he  compels  us  to  disbelieve,  that  is, 
contradictory  propo.sitions  :  Iheiejoi'c  a  revelation  coming  from 
God  camiol  conlain  propositions  which  demonstrably  involve 
f^elf -contradiction.  In  reference  to  this  proposition,  it  has  been 
alleged  by  some,  that  the  doctrine  of  the  Trinity  involves  such 
a  contradiction  They  reason  thus  ;  The  idea  of  one  and  the 
idea  of  three  are  contradictory  and  subversive  of  one  another, 
so  that  the  same  thing  cannot  be  one  and  three  at  the  same 
tune.  But  Trinitarians  aHirin  that  God  is  one  and  tlnee  at  the 
same  time  ;  therefore  they  affirm  what  cannot  be  true,  i.  e.  a 
contradictory  proposition.  But  the  major  proposition  is  stated 
in  a  loose  and  indefinite  manner,  and  is  not  true  in  every  in- 
stance ;  for  a.  triangle  is  one  and  three  at  the  same  time,  when 
considered  as  one  among  many  figures,  and  in  reference  to  its 
sides.  In  order  to  be  true,  that  is,  admissible,  the  major  pro- 
position must  run  thus  :  "  It  is  impossible  for  the  same  thing  to 
be  1  and  3  in  the  same  respect  at  the  same  time."  To  this  we 
assent ;  but  in  this  form,  the  doctrine  of  the  Trinity  is  by  no 
means  embraced  undent;  tor  it  need  not  be  told  to  the  intelli- 
gent reader,  that  Trinitarians  unanimously  deny  that  God  is  one 
and  three  in  lite  same  respect.  They  expressly  teach,  that 
God  is  one  in  one  respect,  and  three  in  another  respect.  The 
fust  res[)ect  they  denominate  by  the  term  essence,  and  the  second 
l>y  the  term  persons.  Therefore,  as  the  Trinitarian  proposition 
is  not  embraced  in  the  majorj  the  conclusion  of  course  is  not 
applicable  to  it. 

But  it   has  beeir  objected,   liiat  soine.ol  ilie  phraseology  of 
9 


66  THE    TRINITY.  [Art.   I 

Trinitarians,  expressive  of  the  reciprocal  relation  between  tlie 
persons  of  the  Godhead,  involves  contradiction.  Those,  who 
advance  the  objection,  reason  thus  :  The  one  God  is  said  to 
be  threefold  in  his  persons;  but  each  person  is  the  one  God  , 
therefore  each  person  is  threefold.  But  the  major  is  not  clearly 
stated.  The  idea  intended  is  this,  -'God  who  is  one  (i,  e.  God  in 
the  respect  in  which  unity  is  affirmed  of  him,  namely,  in  essence) 
is  three  in  person  (i.  e.  in  another  respect,  called  person) ;  but 
each  person  (i.  e.  God,  in  each  of  the  respects  called  persons) 
is  the  one  God  (i.  e.  is  God,  in  the  respect  in  which  unity  is 
affirmed  of  him,  namely,  in  essence) : — But  this  minor  is  not 
true:  therefore  the  conclusion  is  a.  uon  seqminr.  In  order  to 
cover  the  conclusion,  the  syllogism  must  stand  thus  ;  "  God  in 
{essence)  the  sense  in  which  he  is  one,  is  also  three  (in  the  same 
sense,  essence)  ;  but  each  of  these  tluee  {pei'sons)  is  God  in  the 
sense  in  which  he  is  one  (in  essence) ;  therefore  each  of  these 
three  [persons)  is  three  in  the  sense  (in  essence)  in  which  God 
is  one."  But  it  need  scarce  be  mentioned  that  we  deny  the 
major  and  minor,  as  strenuously  as  any  other  persons  can:  for 
we  deny  that  he  is  one  and  three  in  the  same  sense.  If  it  be  al- 
leged, that  explanations  of  the  distinction  in  the  Supreme  Being 
have  sometimes  been  attempted,  and  from  these  and  the  lan- 
guage of  Trinitarians  in  general,  it  is  evident  that  they  under- 
stand the  terms  essence  and  person,  in  a  manner  which  neces- 
saiily  involves  self-contradiction  ;  it  must  be  admitted,  that  this 
has  unfortunately  sometimes  been  the  case.  But  this  will  not 
be  surprising  when  we  recollect  the  inexplicability  of  the  divine 
nature,  and  the  high  degree  of  mental  discipline  which  isrequi 
site,  before  men  can  clearly  discern  the  proper  hniils  of  the  hu 
man  understanding.  Nor  are  the  divines  of  the  present  day  re 
sponsible  for  any  phraseology  but  their  own ;  and  we  believe 
they  uniformly  disavow  the  terms  and  ideas  objected  to.  They 
believe  that  God  is  one  in  one  respect,  and  three  in  another 
respect.     To  the   respect  in  which   he  is  one,  they  gave  the 


Chap,   v.]  DOCTRINE    ON    THE    TRINITV    RATIONAL.  67 

name  essence ;  the  other  respect,  in  which  he  is  three,  they 
designate  by  the  term  person.     But  in  so  doing  they  do  not 
intend  to  convey  any  positive  ideas  of  the  several  lespects  to 
which  they  are  apphed.     They  are  to  be  considered  as  equiva- 
lent to  the  Algebraic  letters  X  and  Y,  which  stand  for  unknown 
quantities  or  properties;  as  if  it  had  been  said,  "in  X  respect 
God  is  one,  and  in  Y  respect  he  is  three:"  and  thus  the  propo- 
sitions are  no  more  contradictory  than  if  we  were  to  say,  "a  tri- 
angle in  JT respect  (i.  e.  considered  as  a  figure)  is  one,  and  in  Y 
respect  (in  reference  to  its  slides)  it  is  three;"  or,  that  "man  in 
X  respect  (in  reference  to  his  soul  and  body)  is  two  fold,  and 
in   Y  respect  (considered  as  an  individual  of  our  race)  is  one.'" 
We  do  not  forget  that  the  triunity  of  the  triangle  results  from  its 
material  properties,  inasmuch  as,  like  all  matter,  it  consists  of 
parts;  and  that  God  is  without  parts  [ens  simplicissimum]:  but 
we  do  not  adduce  these  examples  to  prove  from  analogy  either 
the  truth  or  the  possibihty  of  the  Trinitarian  doctrine;  its  truth 
must  rest  on  the  divine  record,  and  if  that  is  established  its  possi- 
bility necessarily  follows.     We  onl)^  state  these  as  several  un- 
connected propositions,  but  similarly  constructed  and  of  course 
equally  void  of  contradiction.     Moreover,  as  we  do  not  define 
the  distinction  in  the  Deity  at  all,  it  cannot  be  urged  that  we 
define  it  to  be  such  as  depends  on  parts;  hence,  the  absence  of 
parts  in  God  cannot  be  alleged  as  an  argument  against  the  dis- 
tinction which  is  negatively  proposed.     For,  it  is  impossible 
that  there  should  be  contradiction  between  terms  the  ideas  of 
which  are  all  strictly  negative,  and  do  not  imply,  by  inference 
either  more  or  less  remote,  any  idea  of  a  positive  nattue. 

Prop.  3.  A  flivine  revelation  might  nafnraUy  he  expected  to 
teach  truths  untaught  lyy  reason. 

That,  after  all  our  advances  in  knowledge,  there  always  h'ave 
been  and  still  are  many  truths  physical  and  moral,  connected 
with  our  world,  which  are  unknown  to  us,  will  be  admitted. 
Hence,  in  giving  us  a  revelation,  it  was  at  least  possible  for 


THE    TRINITV  [Alt.  J 


God  to  teach  ns  triUhs  unknown  to  reason  But  that  if  he 
gave  a  revelntion,  he  actually  woukl  teach  such  truths  (either 
to  enforce  trutlis  previously  known,  or  unconnected  with  them,) 
is  evident  from  the  nature  of  the  case.  If  God  gives  a  revela 
tion,  such  a  revelation  must  have  been  necessary,  or  not.  If  ii 
was  not  necessary,  tlien  (iod  gave  a  revelation  unnecessarily. 
But  God  does  nothing  unnecessarily  ;  theiefore,  if  hegavea  re 
velation  it  was  necessary.  Now,  the  revelation  which  it  was 
necessary  for  God  to  give  must  either  contain  same  truths  Or 
relations  of  truths  imknown  to  us  before,  or  not.  But  if  it  con- 
tains none  but  such  as  we  knew  before,  it  was  unnecessary  for 
God  to  give  it.  But  it  was  necessary,  or  he  would  not  have 
given  it;  therefore  a  revelation  from  God  might  naturally  be  ex- 
pected to  teach  truths  unknown  to  us  before,  truths  untaught  by 
reason.  Such  are  the  sanctions  of  his  law,  the  doctrines  con 
cerning  angels,  the  ref^urrection  of  the  body,  and  (he  Trinity 

Prop.  4  Wehnveiw  reason  io  expect,  that  our  limit edcajiac'i lies 
should  lie  aide  to  eomprehewl  fully  the  modes  and  circum 
stances  and  relations  of  those  truths  vyhich  reason  could 
not  teach,  and  ivhich  are  knovni  only  hy  revelation^  any 
more  tluin  of  those  truths  knovm  nnthout  reiielation  ;  but 
it  is  natural  to  expect  that  the  contrary  luoidd  he  the  case- 

It  is  evident  (hat  (he  adorable  Au(.hor  of  our  being  has  fixed 
with  the  utmost  precision,  the  limits  of  the  human  unders(and 
ing.  Our  minds  are  so  constructed,  that  whatever  is  necessary 
for  the  practical  purposes  of  life,  we  can  know,  and  know  with 
cer(,ainty,  Bu(  in  (he  whole  store  of  our  knowledge,  whatever 
be  its  naturf':,  or  whalevcr  the  subject  to  which  it  relates,  (here 
is  not  a  single  particular  to  wdiich,  in  some  of  its  circumstances 
or  relations,  there  is  not  some  mys(cry,  something  inexphcable 
attached.  The  fact  of  (he  attraction  of  gravitation  we  know; 
and  it  is  upon  the  cer(ain(.y  and  uniformity  of  this  fact,  that  all 
Its  boundless  utility  in  (he  mechanical  arts,  as  well  as  in  the  ex- 


''iiajt     v.]  DOCTRINE    OF    THE    TRINITY    RATIONAI  >'9 

planation  of  tlie  plienomena  of  physical  nature,  depends.  But 
wheie  is  the  mechanic,  or  where  the  philosopher,  who  can  ex- 
plain the  cause  or  the  mode  of  operation  of  this  wonderful  prin- 
ciple'.' The  fact  of  the  tendency  of  the  magnetic  needle  to  the 
poles,  is  known  ;  and  relying  on  its  certainty,  and  on  the  uni- 
formity of  the  other  laws  of  nature,  the  mariner  confides  his  a'll 
to  ttie  bark  which  gravitation  keeps  upon  the  surface  of  the  wa 
ter,  and  spreading  his  canvass  to  the  winds  of  heaven,  steers 
with  secmity  his  adventurous  course  through  every  clin^e.  Yet 
who  can  explain  the  cause  of  this  wonderful  phenomenon,  or  the 
mode  of  its  operal.iofis  ?  Rut  let  it  not  he  supposed  that  the  nat  ure 
and  relation  of  these  general  and  importatit  facts  are  peculiarly 
mysterious.  Mystery  equally  profound  and  equally  great,  is  no 
less  a  concomitant  of  every  object  around  us,  even  of  such  as 
appear  the  most  trifling  or  the  best  luiderstood.  Let  the  pen 
with  which  I  am  writing  demonstrate  this  truth.  Who  can  tell 
how  (in  obedience  to  the  divine  will)  it  grew  to  its  slender 
form  ?  or  whnt  philosopher  can  explain  the  nature  of  thai  some 
thing,  (called  by  men  cohesive  attraction,)  liy  which  its  particles 
are  held  togetlier  ?  In  short,  in  our  present  state  we  are  a  mys- 
tery to  ourselves;  and  every  object  around  us  presents  abun- 
dant evidence  that  the  Creator  has  definitely  fixed  the  Mnuts  of 
our  knowledge,  and  told  us.  Hitherto  shalt  thou  come,  and  here 
shall  the  proud  range  of  thine  intellect  be  stayed.     Therefore, 

It    will   l>e^  admitted,  that  either  the  intrinsic  nature,  or  the 
mode  of  subsistence,  or  some  of  t  he  relations  or  circumstances  of 
every  thing  or  truth  connected  with  the  present  world,  is  incom 
prehensible  to  us. 

And  it  will  be  admitted,  that  the  incomprehensibility  of 
those  modes  and  circumstances  of  truths  which  are  iuconipre 
hensible  to  us,  arises  either  frt)m  their  intrinsic  natine,  or  from 
the  limited  character  of  our  faculties  ;  and  that  it  is  prnliably  im- 
possible for  God  himself  to  enable  us  to  imderstaud  some  of 
them  without  first  enlarging  our  faculties. 


^t^  "  THE    TRINITY.  [Alt.   1- 

And  it  will  be  admitted,  tliat  we  l^now  less  of  the  future  world 
than  of  the  present,  and  that  the  httle  knowledge  which  we  have 
concerning  it,  is  in  its  relations  more  enveloped  in  mystery- 
Hence  it  follows,  a  forfAwi,  that  if  it  is  impossible  for  our  pre- 
sent limited  capacities  to  comprehend  the  modes  and  circum- 
stances of  the  truths  of  the  present  world,  which  are  less  mys- 
terious ;  much  less  can  they  comprehend  those  of  the  truths  re- 
lating to  the  future  world,  which  are  more  mysterious. 

Again:  The  same  relation  between  a  certain  truth  which 
wUs  unknown  and  other  truths  and  principles  which  were 
known  and  understood,  which  led  the  mind  to  the  discovery  of 
the  unknown  truth,  also  implies  some  similarity  or  analogy  or 
connexion  with  the  truth  which  was  known  and  understood;  by 
virtue  of  which  the  truth  discovered  is  also  at  least  in  some  de- 
gree intelligible.  And  the  same  relation  between  the  faculties  of 
the  human  mind  and  an  miknown  truth,  by  virtue  of  which  there 
was  a  peculiar  adaptation  in  the  mind  for  the  discovery  of  that 
truth,  rather  than  of  others  which  it  never  covdd  discover,  and 
for  a  knowledge  of  which  we  are  indebted  to  revelation  alone, 
also  implies  a  peculiar  adaptation  in  the  mind  to  understand  the 
truth  discovered.  Thus  the  fact  that  the  illustrious  Kepler  was 
able  to  comprehend  those  principles,  a  knowledge  of  which  led 
him  to  the  discovery  that  the  orbits  of  the  planets  are  not  sphe- 
rical but  elliptic,  also  implied  his  ability  to  comprehend  the  pro- 
perties and  relations  of  an  ellipsis  ;  and  his  comprehension  of 
these  and  of  the  related  truths,  conducted  him  to  the  additional 
discovery  that  the  planets,  in  their  revolutions,  describe  equal 
areas  in  equal  times.  The  acquaintance  of  the  great  Sir  Isaac 
Newton  with  the  revolutions  of  the  heavenly  bodies,  and  those 
enlarged  views  of  the  solar  system  as  one  connected  whole, 
which  led  him  to  the  thought  that  the  same  principle  which 
brought  the  apple  to  the  ground,  might  (as  it  readied  without 
any  sensible  diminution  to  the  summit  of  the  highest  mountains) 
as  well  extend  to  the  moon  and  other  planets,  implied  in  him  an 


Chap,  v.]  DOCTRINE    OF    THE    TRINITY    RATIONAL.  71 

ability  to  compiehend  the  effects  of  this  principle  wheii,once  the 
thought  had  been  started.  Similar  to  this  is  the  case  of  those 
truths,  relative  to  the  existence  and  nature  of  God,  which  reason 
teaches.  Thus,  it  is  an  undisputed  principle,  that  the  framer  of 
a  machine,  in  the  structure  of  which  there  are  evidently  design 
and  adaptation  to  an  end,  must  be  an  intelligent  being.  And 
perceiving  the  manifest  design  and  adaptation  in  the  construction 
of  the  universe,  men  may  justly  infer  the  intelligence  of  the  Au- 
thor of  it.  Now,  the  relation  between  the  doctrine  that  God  is 
an  intelligent  Being  and  the  principle  that  every  machine  mani- 
festing design  and  adaptation  must  have  an  intelligent  being  for 
its  author,  implies  some  analogy  oi'  similarity  or  connexion  be- 
tween them,  from  which  it  results  that  as  the  principle  is  intel- 
ligible, the  doctrine  which  Aqws  from  it  will  be  so  also,  at  least 
in  some  degree ;  and  that  the  same  adaptation  of  the  human  fa- 
culties and  knowledge  of  related  truths  which  led  to  the  discove- 
ry of  the  doctrine,  or  which  enables  us  to  perceive  evidences  of 
its  truth,  also  implies,  at  least  in  some  degree  the  ability  to 
comprehend  the  truth  discovered.  From  these  considerations 
it  necessarily  follows,  that  we  have  reason  to  believe  that  those 
truths  which  are  contained  in  a  divine  revelation  and  are  also 
taught  by  reason,  are  in  their  nature  less  incomprehensible  and 
less  involved  in  mysterious  relations,  than  those  between  which 
and  the  knowledge  obtained  by  our  natural  faculties,  there  is  no 
such  analogy  or  connexion  as  could  lead  to  their  discovery,  or 
could  afford  evidence  of  their  truth  after  they  are  revealed. 
Hence,  it  follows  that  among  the  truths  contained  in  a  divine  re- 
velation, the  mode  and  relations  of  those  which  were  taught  by 
revelation  alone  [articidi  puri]  will  probably  be  more  mysteri 
ous  than  of  those,  of  which  the  light  of  nature  affords  us  some 
knowledge.  And  hence  it  follows,  in  reference  to  the  Deit}'^, 
that  as  the  mode  and  many  of  the  relations  of  those  truths  rela- 
tive to  the  nature  of  the  divine  Being  which  are  taught  by  rea- 
son, are  absolutely  incomprehensible,  it  may  natiually  be  ex- 


72  THE    TRINITY  [Alt.    I. 

pected  that  if  any  additional  truths  ai-,e  revealed  to  us  on  this 
subject,  their  mode  and  relations  would  be  still  more  mysteri- 
ous; inasmuch  as  they  would  have  no  analogy  or  similarity  to 
the  knowledge  which  we  possess. 

Finally;  in  reference  to  those  iiutlib  lelative  lo  the  ilivme 
Being  (such  as  onniiscience,  knowledge  of  future  cuntuiguncies 
and  the  like)  which  are  taught  by  reason,  we  llnd  those  re- 
lations of  them  whicli  were  incomprehensible  by  (he  liglit  of 
reason,  just  as  incomprehensible  after  the  truths  to  which  tliey 
refer  have  been  also  tauglrt  by  revelation,  as  they  were  be- 
fore. But  if  it  were  the  intention  of  God,  that  we  should  fully 
comprehend  all  the  relations  of  the  truths  contained  in  his  reve- 
lation, he  would  at  least  have  perfected  pur  knowledge  of  the 
relations  of  those  truths  which  even  reason  liad  taught  us  to  un- 
derstand. But  this  he  has  not  done.  Therefore  it  is  not  his 
intention,  and  we  have  no  ground  to  expect,  that  our  limited 
capacities  should  be  able  to  comprehend  the  modes  and  circum- 
stances and  relations  of  those  truths  which  reason  could  not, 
teach,  and  which  are  known  only  by  revelation,  any  more  than 
of  those  truths  known  without  revelation;  but  on  the  contrary, 
it  is  natural  to  expect,  that  their  relatiuiis  would  be  still  moie 
enveloped  in  mystery. 

Prop.  5.  We  can  believe,  and  it  i^  our  duty  to  believe  those 
truths  of  revelation  which  are  untaught  by  reason,  as  far 
as  they  are  revealed,  i.  e.  made  comprehensible,  but  no  far- 
ther ;  for  this  is  impossible,  and  the  ^Scriptures  do  not  re- 
quire it. 

It  will  be  admitted,  thai  almost  every  ihing  in  which  we  be- 
lieve (taking  the  woid  m  its  popular  latitude)  is  in  sjine  re- 
spect or  other  inexplicable.  We  believe  that  we  exist  (with- 
out lequiring  the  famous  aigument  of  Des  Cartes  to  convince 
us  of  ihe  fact) ;  yet  there  arc  a  thousand  things  relative  to  the 
mode  of  our  existence  which  wo  cannot  understand.     We  lie 


Chap,  v.]  nocTRiNK  ok  thk  trinity  rational.'  "73 

lieve  the  existence  of  all  the  external  objects  of  which  we  ob- 
tain a  knowledge  through  the  medium  of  our  senses ;  yet  rela- 
tive to  every  one,  it  were  easy  to  propose  some  interrogatory  to 
which  no  man  could  give  a  satisfactory  reply.  We  believe  in 
all  those  relations  of  visible  objects  and  of  abstract  truths,  the 
evidence  of  which  appears  to  the  human  mind  satisfactory  ;  yet 
what  reflecting  mind  does  not  know,  that  mystery  envelopes  all 
those  particulars  of  our  faith?  The  chymist  believes  in  all 
those  beautiful  affinities  of  his  science,  the  existence  of  which  ex- 
perience has  taught  him  ;  and  the  lover  of  natural  philosoph)'', 
in  general  believes  in  all  those  properties  of  matter  and  laws  of 
the  material  world,  of  which  observation  or  credible  testimony 
assures  him  ;  but  would  he  be  entitled  to  the  name  of  a  philo- 
sopher, who  (with  our  pres-ent  scanty  knowledge)  should  pretend 
that  he  fully  comprehended  the  mode  of  operation  and  the  rela- 
tions of  any  one  of  these  principles  or  laws?  We  believe  that 
God  is  uncreated  ;  but  how  any  being  could  exist  without  hav- 
ing at  some  time  or  other  begun  to  exist,  who  can  comprehend? 
Some  of  the  ancient  philosophers  who  received  not  the  revela- 
tion, have  inculcated  the  omniscience  of  God  in  very  pleasing 
and  explicit  terms.  Seneca,  the  morahst,  in  admonishing  his 
fellow  men  not  to  believe,  that  they  had  escaped  punishment  be- 
cause their  crimes  were  concealed  from  the  view  of  mortals,  re- 
marks, "  nam  ille  in  cujus  conspectu  vivimus  scit  omnia,  he  in 
whose  presence  we  live  (i.  e;  God)  knows  all  things."  The 
same  proposition  is  belived  aUke  by  Deist,  by  Unitarian,  and  by 
the  disciple  of  that  glorious  Redeemer  to  whom  his  apostle  said, 
"  Lord,  thou  knowest  all  things,  thou  knowest  that  I  love  thee." 
But  is  not  the  mode  of  the  divine  omniscience  equally  incom- 
prehensible to  all?  Since,  then,  it  is  a  fact  that  all  men  posi- 
tively do  believe  a  thousand  propositions,  when  they  cannot 
comprehend  the  mode  and  relations  of  the  truths  asserted  in 
them ;  it  necessarily  follovi^s)  that  we  can  do  it, ;  which  was  the 
first  point  to  be  proved. 

10 


74  THE    TRINITY.  [Art.   I. 

Again:  as  it  will  be  admitted  that  we  are  under  obligation 
to  believe  the  whole  of  a  revelation  which  has  been  proved  di- 
vine, it  follows  that  it  is  our  duty  to  believe  every  part ;  and 
consequently  those  parts  also  which  contain  truths  or  proposi- 
tions, the  mode  of  which  or  many  of  the  relations  of  which  are 
incomprehensible  to  us  :  and  this  was  the  second  point. 

Finally :  to  say  that  we  believe  in  a  proposition,  when  we 
have  no  idea  of  the  truth  intended  to  be  affirmed  in  it,  is  an  ab- 
surdity ;  the  thing  is  impossible,  and  cannot  be  a  duty.  By  be- 
lief in  a  proposition,  we  mean  the  judgment  of  the  mind,  that  the 
idea  affirmed  by  the  terms  of  the  proposition  is  true.  Hence,  to 
say  that  we  believe  in  a  proposition  which  we  do  not  understand, 
is  to  say  that  we  judge  some  particular  idea  to  be  true,  but  we 
do  not  know  what  idea.  For  we  believe,  either  from  evidence 
presented  to  our  minds,  or  upon  the  testimony  of  one  in  whom 
we  confide.  We  cannot  believe  in  an  unintelligible  proposition, 
from  its  own  evidence  ;  for  the  evidence  of  the  truth  of  an  idea 
must  be  found  in  its  relations  to  other  truths  or  principles  which 
are  more  evident ;  but  if  we  do  not  even  know  what  the  idea 
in  question  is,  much  less  can  we  know  its  relations.  Hence  it 
is  impossible  to  believe  in  an  unintelhgible  proposition,  from  its 
own  evidence  ;  for  evidence  unknown  to  the  mind  can  have  no 
influence  in  producing  belief  of  any  kind.  Nor  is  it  possible 
to  believe  in  an  unintelligible  proposition,  on  the  testimony  of 
any  being  whatever.  For  it  is  impossible,  by  the  laws  of  our 
mental  nature,  to  judge  that  an  idea  is  true  or  not,  unless  we 
know  what  the  idea  is.  If  an  unintelligible  proposition  were 
contained  in  a  divine  revelation,  we  might  express  the  general 
judgment,  that,  as  it  is  of  divine  origin,  it  contains  a  truth  which 
it  could  convey  to  a  being  that  could  understand  it,  whatever 
that  might  be,  for  God  cannot  lie.  But  he  could  not  believe 
that  any  particular  idea  is  true,  on  the  authority  of  such  a  pro- 
position, until  we  knew  that  it  is  contained  in  it.  Hence  it  is 
evident  that  a  belief  in  an  unintelligible  proposition,  is  a  con- 


Chap,  v.]  DOCTRINE    OF    THE    TRINITY    RATIONAL.  75 

tradiction  in  terms  and  impossible  in  the  nature  of  things.  And 
as  God  will  not  require  what  he  has  made  it  impossible  for  us 
to  perform,  and  as  he  so  formed  the  human  mind,  (hat  we  can- 
not believe  what  we  cannot  understand  ;  therefore  it  is  not  our 
duty  to  believe  any  unintelligible  proposition  :  which  was  the 
last  point  to  be  proved. 

In  reference  to  this  proposition,  it  has  been  alleged  that 
Trinitarians    acknowledge  their  inability  to  comprehend  the 
doctrine  of  the  Trinity,  and  yet  profess  to  beheve  it.     This  ob- 
jection also  arises  from  want  of  precision,  which  may  be  charge- 
able perhaps  as  well  to  some  of  the  orthodox  as  to  their  oppo- 
nents.    But  it  is  easily  solved,  the  writer  thinks,  by  an  applica- 
tion of  the  preceding  remarks.      The  point  at  issue  is  not  whe- 
ther the  few  general  ideas  which  the  scriptures  reveal,  relative 
to  the  distinction  in  the  Deity,  are  most  closely  connected  with 
mystery,  whether  they  sustain  relations  which  reason  cannot 
discover  and  which  God  has  not  revealed  ;  for  this  is  granted, 
and  it  has  been  proved,  in  the  first  point  of  this   proposition, 
that  this  is  no  bar  to  our  believing  those  truths  which  are  reveal- 
ed.    But  the  question  is,  are  those  propositions  relative  to  this 
subject,  which  Trinitarians  profess  to  believe,  unintelligible  ? 
Those  who  differ  from  the  Trinitarians,  seem  to  confound  those 
views  of  this  doctrine  which  are  revealed  in  Scripture  and  are 
intelligible,  with  the  relations  of  these  views  or  truths  and  their 
mode  of  subsistence,  concerning  which  the  holy  volume  is  silent, 
and  which  are  unintelligible.     The  former  the  Trinitarian  un- 
derstands and  believes  ;  it  is  the  latter  which  he  cannot  com- 
prehend, and  these  form  no  article  of  his  creed,  for  they  are 
not  revealed.     It  has  been  evinced  under  the  second  proposi- 
tion, that  the  terms  used  by  Trinitarians  to  convey  the  ideas 
they  find  in  the  Scriptures  on  this  subject,  are  absolutely  void 
of  all  contradiction.    A  few  remarks  only  need  be  added,  to  show 
that  they  are  intelligible.     Let  it  be  remembered,  then,  that 
belief  (in  its  popular  latitude)  in  a  proposition,  is  the  judgment 
of  the  mind  that  the  particular  idea  predicated  of  the  subject 


»6  THE    TRINITY.  [Alt.  I. 

does  belong  to  it.  If  that  idea  be  a  generic  one,  the  behef  does 
not  regard  its  species,  but  only  the  generic  idea  which  forms  the 
predicate  of  the  proposition.  If  the  idea  predicated  be  specific, 
the  judgment  of  the  mind  of  course  relates  to  the  specific  idea 
and  to  no  other.  Thus  when  any  person  believes  the  proposi- 
tion "  God  is  omnipresent,"  he  does  not  believe  that  he  is  onmi- 
present  in  this  or  that  particular  mode.  And  when  the  Trini- 
tarian believes  there  is  a  distinction  in  the  Godhead,  he  does 
not  believe  that  it  exists  in  this  or  that  particidar  mode.  Thus 
also  in  respect  to  the  proposition  "  God  is  three  in  one  respect, 
and  one  in  another  respect,"  which  the  Trinitarian  believes 
taught  in  Scripture,  the  terms  are  generic  and  abstract,  they  de- 
fine nothing  relative  to  the  specific  nature  of  the  things  indi- 
cated by  them  ;  and  our  belief  of  these  propositions  can  of  course 
not  be  more  specific,  as  it  would  be  a  belief  of  another  proposi- 
tion. And  surely  no  one  will  deny  that  we  have  a  distinct  idea 
and  a  full  understanding  of  the  general  abstract  term  unity,  (it 
is  superfluous  to  add  the  word  numerical,  for,  strictly  speaking, 
there  can  be  no  other  unity,)  and  of  the  general  terms  respect 
and  reference,  and  of  the  general  abstract  term  three.  Conse- 
quently, we  can  fully  understand  these  propositions;  and  our 
belief  in  them  amounts  to  this,  that  we  believe  them  to  be  just- 
ly predicated  of  the  divine  Being  :  and  hence  of  course  they 
must  be  intelligible. 

It  were  an  easy  matter,  by  admitting  such  confusion  and  w^ant 
of  precision,  as  are  sometimes  manifested  in  treating  of  the  Tri- 
nity, to  involve  some  of  those  doctrines  relative  to  God  which  are 
universally  believed,  in  equal  if  not  greater  contradiction.  To 
the  Deist  we  might  then  propose  such  reasoning  as  this :  "  You 
admit  that  God  is  here  present  in  this  house,  not  a  part  of  God, 
but  every  thing  of  which  God  consists.  But  if  every  thing  of 
which  God  consists  is  now  in  this  house,  it  cannot  be  out  of  it ; 
for  it  is  impossible  for  the  whole  of  the  same  thing  to  be  at  two 
different  places  at  the  same  time,  or  it  is  impossible  for  the  same 


Chap,   v.]  DOCTRINE    OF    THE    TRINITV    RATIONAL.  77 

thing  to  be  and  not  to  be  at  the  same  time.  Therefore,  if  eve- 
ry thing  of  which  God  consists,  be  now  in  this  house,  it  cannot  be 
out  of  it,  i.  e.  it  cannot  be  any  where  else,  much  less  every 
where  else,  at  the  same  time."  But  to  this  we  should  joint- 
ly reply,  that  our  belief  does  not  include  the  specific  nature  and 
mode  of  the  divine  omnipresence  ;  and  as  the  objection  rests  on 
the  supposition  that  it  must  be  like  the  presence  of  men,  <fcc. 
which  is  gratuitous,  it  falls  to  the  ground.  Yet  precisely  of 
this  nature  are  some  of  the  reasonings  with  which  the  or- 
thodox are  sometimes  pressed,  and  there  is  not  even  an  equal 
ground  for  it.  To  be  placed  on  a  perfect  equality,  the  pro- 
position must  stand  thus  :  "  God  is  present  in  this  house  in 
one  respect,  and  at  the  same  instant  present  in  every  other 
part  of  the  universe  in  another  respect,"  In  this  form  it  would 
not  wear  so  much  the  aspect  of  contradiction,  as  in  the  form  in 
which  it  is  believed  by  all,  Trinitarians  and  others  ;  and  in  this 
unobjectionable  form,  it  is  exactly  analogous  io  the,  Trinitarian 
proposition,  "  God  is  one  in  one  respect,  and  at  the  same  time 
three  in  another  respect."  But  even  if  the  Trinitarian  proposi- 
tion were  stated  thus,  "  God  is  one  and  three  in  the  same  res- 
pect at  the  same  time,"  it  would  not  be  any  more  objectionable 
than  the  proposition,  "  the  same  one  God  (not  a  part  of  him)  is 
now  here  present,  and  at  the  same  time,  in  the  same  sense,  pre- 
sent in  every  other  place  in  the  universe."  For  the  ideas  one 
and  three  are  no  more  subversive  of  one  another,  than  the  ideas 
of  the  proposition,  "  it  is  possible  for  the  whole  of  the  same  thing 
to  be  at  two  or  a  million  different  and  remote  places  at  the  same 
time."  If  it  be  replied,  that  spirits  have  no  relation  to  space ; 
this  is  a  gratuitous  assumption,  and  it  is  impossible  for  us  to  con- 
ceive of  a  spirit  except  as  existing  in  some  place  or  other.  And 
if  this  principle  may  be  assumed,  we  may  with  equal  propriety 
assume  another,  that  spirits  have  no  relation  to  number;  although 
we  cannot  conceive  of  them  except  as  one  or  more.  And  then, 
as  God  is  a  spirit,  (the  mode  of  his  subsistence)  the  distinction 


78  THE    TRTNITY.  [Art.  I. 

in  him  has  no  relation  to  number;  and  if  no  argument  can  be 
drawn  from  space  against  his  omnipresence,  then  also  none  can 
be  derived  from  number  against  the  (personal)  distinction  in 
God.  For  there  is  no  more  contradiction  between  spirit  and 
number,  than  between  spirit  and  space  ;  and  it  is  equally  impos- 
sible, Avith  our  present  constitution  of  mind,  to  think  of  spirits 
excepting  as  connected  with  space  and  number.  From  these 
considerations,  we  should  learn  the  importance  of  precision, 
when  speaking  or  thinking  on  the  subject  of  the  divine  nature  ; 
we  should  learn  humility,  from  the  manifest  imbecility  of  the  hu- 
man mind ;  and  should  be  wrapped  up  in  adoration  of  that 
God  whom  none  by  searching  can  find  out  to  perfection. 

Prop.  6.  Doctrines  which  are  above  reason,  could  never  he 
proved  contrary  to  reason,  even  on  the  supposition  that 
they  were  so. 

It  is  a  position  which  is  admitted  by  logicians,  and  cannot  be 
denied  by  any  person  habituated  to  close  thought,  that  be- 
fore we  can  establish  'the  falsity  or  absurdity  of  a  proposi- 
tion, we  must  understand  not  only  the  terms  in  which  it  is 
couched,  but  also  those  internal  modes  and  relations  of  the 
subject  and  predicate,  on  which  the  supposed  absurdity  de- 
pends. Thus  if  we  say,  "  a  circle  is  a  square,"  we  imme- 
diately perceive  the  impossibility  of  its  truth,  because  we  are 
extremely  familiar  with  those  circumstances  and  relations  (not 
all)  of  these  figures  on  which  the  absurdity  depends.  But 
should  we  inquire  of  a  person  totally  unacquainted  with  the  prin- 
ciples of  hydrostatics  and  ignorant  of  the  fact  in  question,  which 
of  the  two  propositions  is  absurd,  "  that  water  will  rise  thirty- 
two  feet  in  a  tube  emptied  of  air,  the  one  end  being  closed  and 
the  other  open  and  inserted  into  a  tub  of  water ;  or  that  it  will 
nof"  he  would  be  a  loss  to  know  which  is  the  true  proposi- 
tion, much  more  to  prove  either  absurd  or  contrary  to  reason. 
It  were  easy  to  illustrate  the  truth  of  this  proposition  by  copious 


Chap.    V.  DOCTRINE    OF    THE    TRINITY    RATIONAL.  79 


exemplification.     Let  a  few  instances  suffice.     Should  we  say 
to  a  person  unacquainted  with  optics,  that  the  mind  does  not  de- 
rive its  perceptions  of  external  objects  of  vision  immediately 
from  the  objects  themselves,  but  from  the  image  of  them  form- 
ed on  the  retina  of  the  eye,  by  the  rays  of  light  passing  from  the 
object  through  the  pupil,  and  that  the  image  is  inverted  ;  he 
would  be  equally  unable  to  prove  it  either  accordant  with  reason 
or  contrary  to  it.     Or  should  we  say  to  one  ignorant  of  acoustics, 
that  sound,  for  example  in  the  explosion  of  a  musket,  is  not 
near  the  musket,  but  in  the  mind  of  him  that  hears  it;  or  that 
those  unpleasant  perceptions  which  are  called  discords  in  mu- 
sic, are  occasioned  by  the  irregular  and  confused  vibrations  of 
the  air,  striking  the  tympanum  or  drum  of  the  ear;  he  could 
neither  prove  the  assertion  true  nor  false,  much  less  absurd. 
In  the  same  manner,  were   I  to  assert  that  the  modus  ope- 
randi of  the   magnetic  attraction  would,   if  known,  fully  ex- 
plain the  intrinsic  nature  and  mode  of  operation  of  the  attraction 
of  gravitation  ;  it  would  be  as  impossible  for  any  man  to  prove 
the  proposition  false,  as  for  me  to  prove  it  true.     But  should 
God  reveal  that  proposition  to  us,  it  would  not  appear  con- 
tradictory to   us,   nor  could  we  prove  it  so :  and  the  reason  is, 
because  we  are  ignorant  of  the  intrinsic'nature  and  mode  of  ope- 
ration of  both,  on  which  its  contradiction  would  depend.    From 
all  this  it  is  evident,  that  before  we  can  prove  a  proposition  false 
or  absurd,  we  must  be  able  to  understand  not  only  the  terms  of 
the  proposition,  (for  these  are  understood  in  all  the  above  ex- 
amples,) but  also  those  relations  and  the  intrinsic  nature  of  the 
subject,  and  predicate  on  which  the  supposed  absurdity  would 
depend.     And  consequently,  as  these  are  wholly  unknown  in 
the  Trinitaiian  propositions,  those  propositions  can  never  be 
proved  contrary  to  reason,  even  if  they  were  so. 


80  THE    TRINITY.  [Art.   I. 

Prop.  7.  But  we  knoio,  that,  doctrines  of  a  divine  revelation 
the  mode  and  relations  of  which  are  totally  incomju'ehen- 
sible,  i.  e.  those  commonly  said  to  be  above  reason,  cannot 
possibly  be  contrary  to  reason.  < 

It  will  be  admitted,  that  God  is  not  man  that  he  should  lie. 
Hence  when  a  revelation  has  been  proved  to  be  of  divine  origin, 
we  know  that  all  the  doctrines  taught  in  it  are  true;  and  con- 
sequently, those  also  the  mode  and  relations  of  which  are  totally 
incomprehensible. 

And  it  will  be  granted,  that  all  the  comprehensible  relations 
of  revealed  doctrines  are  perfectly  accordant  with  those  princi- 
ples and  propositions  which  the  constitution  of  our  mental  na- 
ture compels  us  to  believe,  and  which  we  call  truths,  i.  e.  accor- 
dant with  our  reason.  Hence,  as  no  evidence  to  the  contrary 
can  be  produced,  we  are  authorized  to  believe,  that  the  intrinsic 
nature  and  those  relations  of  a  revealed  truth,  which  are  in- 
comprehensible to  us,  that  is,  those  which  are  said  to  be  above 
reason,  must  also  be  accordant  with  the  legitimate  dictates  of 
our  mental  constitution,  i.  e.  with  our  reason. 

Moreover,  it  will  be  admitted  that  truth  must  ever  be  con- 
sistent with  itself.  Hence,  if  some  of  the  relations  of  a  divine 
truth  were  contrary  to  our  reason,  all  the  relations  of  that  truth 
must  be  so:  and  vice  versa,  if  some  of  the  relations  of  a  divine 
truth  accord  with  our  reason,  the  other  relations  of  that  truth 
must  also  do  so.  But  it  must  be  admitted,  that  the  compre- 
hensible relations  of  those  revealed  truths,  the  mode  and  some 
of  the  relations  of  which  are  incomprehensible,  accord  perfectly 
with  the  dictates  of  our  reason ;  hence  it  follows  that  the  others 
must  necessarily  do  so  also,  or  they  would  contradict  themselves. 

Finally  :  this  proposition  may  also  be  proved  by  a  reductio 
ad  absurdum.  It  is  admitted  that  the  dictates  of  reason  are 
those  propositions  which  the  mental  constitution  of  all  men 
compels  them  to  believe,  that  we  are  compelled  to  regard  these 


Chap,  v.]  iMroRTANCE  of  loving  and  serving  god.  81 

as  truths  and  their  opposite  as  falsehoods.  Now,  if  we  suppose 
that  some  of  the  unrevealed  relations  of  a  divine  truth  are  con- 
trary to  these  propositions,  it  follows  that  we  are  compelled  by 
our  mental  nature  to  believe  them  falsehoods  ;  or  if  we  suppose 
that  those  relations  of  the  truth  in  question  which  are  contrary 
to  our  reason,  are  true,  it  follows,  that  the  others  which  accord 
with  our  mental  structure,  are  false,  and  consequently  that  God 
so  formed  our  mental  nature  that  we  are  compelled  to  believe 
a  lie  ;  which  is  absurd  :  therefore,  we  know  that  those  relations 
of  a  revealed  truth  which  are  incomprehensible  to  reason,  can- 
not be  contrary  to  reason. 

But  whilst  we  thus  commend  this  article  of  our  creed  as 
reasonable,  let  it  not  be  forgotten  that  there  are  some  practical 
aspects  of  the  subject,  which  come  home  to  the  heart  and  in- 
volve the  interests  of  every  rational  creature,  and  to  which  it 
is  equally  the  dictate  of  reason  that  man  should  attend.  Al- 
though we  pursue  our  pilgrimage  dependent  on  the  power  and 
subject  to  the  laws  of  a  God,  whom  our  eyes  see  not  and  whom 
our  hands  cannot  touch  ;  we  know  enough  to  convince  us  that 
happiness  cannot  be  found  in  the  violation  of  his  law,  that  we 
are  the  creatures  of  his  power,  who  depend  on  him  for  every 
breath,  and  whom  he  could  at  any  moment  crush  into  atoms 
or  banish  from  existence.  Into  the  presence  of  this  God,  our 
judge,  we  are  hastening  as  fast  as  the  wheels  of  time  can  bear 
us ;  and  although  some  men,  in  health'and  prosperity,  may  neg- 
lect God  and  enjoy  the  pleasures  of  sin  for  a  season ;  yet  when 
death  begins  his  havoc  on  their  frame,  when  heart  and  flesh  fail 
them,  be  assured,  reader,  nothing  in  heaven  or  on  earth  or  un- 
der the  earth,  can  comfort  those  who  are  destitute  of  the  favour 
of  that  God,  an  interest  in  that  Saviour,  who  is  the  strength  of 
our  heart  and  our  portion  for  ever.  No  arithmetic  can  calculate 
the  value  of  his  smiles,  or  the  horrors  of  liis  frown.  They 
who  obey  and  worship  him,  enjoy  the  favour  not  of  an  earthly 
friend,  nor  even  of  an  earthly  king,  but  of  him  who  is  the 
11 


82  DIVINK    DECREES    AND    PROVIDENCE.  [Art.   1. 

King  of  kings  and  Lord  of  lords;  whose  legions  are  the  armies 
of  heaven,  whose  subjects  are  the 'inhabitants  of  thousands  of 
worlds :  whose  dominion  like  his  nature  has  no  bounds  and 
whose  commands  are  borne  with  the  rapidity  of  lightning,  by 
the  swift-winged  messengers  of  his  will  to  the  utmost  regions 
of  his  empire.  They  enjoy  the  protection  of  him,  whose  favour 
can  fill  its  subject  with  unspeakable  delight  in  this  world,  and 
pursue  its  object  with  ecstacies  of  joy  in  the  successive  stages  of 
existence  through  eternity  :  or  whose  frown  can  pierce  the  heart 
of  the  rebellious,  perverse  sinner,  with  pangs  of  torment  here, 
and  bear  down  his  hapless  soul  by  the  weight  of  his  wrath  in 
the  blackness  of  darkness  forever.  They  shall  enjoy  his  appro- 
bation and  be  blessed  by  him,  whose  smile  can  animate  the 
whole  creation,  and  thrill  the  breast  of  every  living  creature 
with  rapturous  delight ;  whose  frown  can  envelope  the  universe 
in  darkness  and  blast  every  living  thing  with  misery,  de- 
spair and  death  !  This  glorious  God  promises  his  blessing  to 
all  who  love  him,  and  humbly  receive  the  revelation  of  his  na- 
ture and  will — promises  to  support  and  protect  them  in  the  re- 
gions of  the  dead,  to  introduce  them  into  the  abodes  of  the  bless- 
ed, into  his  immediate  presence,  to  the  enjoyment  of  all  those 
ineffable  delights  which  he  can  bestow  !  How  glorious  is  the 
portion  of  those  who  serve  the  Lord  of  hosts  ;  but  ah,  how  aw- 
ful, how  fearful  the  lot  of  impenitent  sinners,  who  fall  into  the 
hands  of  the  Uving  God  ! 


Chap.  VI.]  DIVINE    DECREES    AND    PROVIDENCE.  83 


CHAPTER   VI. 

Decrees  and  Providence  of  God. 

The  most  prominent  aspects  of  this  important  subject  may 
be  embraced  in  the  following  propositions : 

I.  What  is  the  design  of  the  divine  providence  or  govern- 
ment? 

II.  What  plan  or  decrees  did  God  form  to  accomplish  this 
design  ? 

III.  Has  God  really  introduced  into  this  plan  any  moral  agent, 
i.  e.  any  other  efficient  cause  beside  himself? 

IV.  Is  sin  really  contrary  to  the  divine  will  and  to  be  attri- 
buted to  these  moral  agents,  or  is  God  its  author  ? 

V.  Do  the  purposes  and  providence  of  God  extend  to  all 
things  ? 

VI.  Are  the  decrees  of  God  relative  to  the  future  destiny  of 
men  formed  in  view  of  the  voluntary  conduct  of  each,  and  ac- 
cording to  it  ? 

We  premise,  that  by  the  decrees  of  God  are  meant  the  eter- 
nal and  unchangeable  determinations  or  intentions  of  the  divine 
mind,  either  to  cause  or  to  permit  every  thing  that  actually 
comes  to  pass.  And  by  divine  providence  is  intended  the  en- 
tire agency  of  God  in  preserving  and  governing  the  universe  to 
the  accomplishment  of  his  design. 

I.    What  is  the  design  of  the  divine  governmetit  and  pro- 
vidence ? 

It  is  not  difficult  to  infer  the  design  of  human  governments 
from  the  character  and  tendency  of  their  laws.  Their  general 
object,  as  it  is  happily  expressed  in  the  magna  charta  of  Ameri 
can  Independence,  is  the  "  protection  of  the  governed  in  the 


84  DIVINE    DECREES    AND    PROVIDENCE.  [Art.  I. 

enjoyment  of  their  unalienable  lighti^,  life,  liberty,  and  the  pur- 
suit of  happiness.'"  In  ret^ard  to  some  governments,  an  addi- 
tional aim  is  to  secure  peculiar  privileges  to  certain  classes  or 
ranks  of  subjects,  or  to  (he  king  or  emperor  himself.  But  that 
government  is  deemed  the  most  perfect,  whose  constitution  and 
laws  contemplate  in  an  equal  degree,  the  highest  happiness  of 
all  living  under  their  influence. 

The  tendency  of  the  principles  and  laws  of  the  divine  govern- 
ment is  equally  perceptible,  and  no  reason  can  be  assigned, 
why  the  inference  from  the  tendency  of  a  law  to  the  design  of 
the  lawgiver,  should  not  be  as  correct  in  the  one  case  as  in  the 
other.  If  it  be  a  defect  in  a  human  legislator  to  enact  laws, 
that  tend  to  counteract  the  design  at  which  he  aimed  ;  may  we 
not  safely  ascribe  exemption  from  this  imperfection  to  the  in- 
finite Jehovah  himself,  and  admit  that  the  obvious  tendency 
of  his  laws  is  a  safe  index  of  the  design  for  which  they  were 
enacted?  But  it  is  admitted  even  by  infidels,  that  the  dispo- 
sitions and  actions  commanded  in  the  sacred  volume,  are  cal- 
culated to  promote  the  highest  happiness  of  men  ;  and  that  the 
annexed  sanctions  tend  to  ehcit  obedience.  It  follows,  tlien, 
that  so  for  as  man  is  concerned;  the  object  of  the  divine  govern- 
ment is  to  promote  his  happiness ;  as  the  scriptures  also  abun- 
dantly teach.' 

Whether,  as  is  the  case  with  some  human  rulers,  the  divine 
Legislator  had  also  an  ulterior  design  in  regard  to  hhnself^  has 
been  disputed.  It  is  difficult  to  perceive,  what  object  truly 
terminating  in  himself,  the  independent,  self-sufficient  Jehovah 
could  have  in  the  government  of  men.  Elevated  above  every 
creature,  he  is  independent  of  them  for  happiness ;  and  infinite 

'  1  John  4:  8.  God  is  love.  John  3:  17.  For  God  sent  his  Son  into 
the  world,  not  to  condemn  the  loorld,  but  that  the  world  through  him 
might  be  saved.  Psalm  145:  9.  The  Lord  is  good  to  all :  and  his  tender 
mercies  are  over  all  his  works.  Psalm  17:  1.  The  Lord  reigneth,  let  the 
earth  rejoice :  let  the  multitude  of  the  isles  be  glad  thereof. 


Chap.  VI.]  DESIGN    OF  CREATION    AND    PROVIDENCE.  85 

in  felicity,  the  tide  of  his  joys  rolls  on  uninterrupted  by  human 
weal  or  woe.  AVould  we  stigmatize  as  ignoble  the  earthly 
monarch,  the  ultimate  aim  of  whose  government  was  not  the 
welfare  of  his  subjects,  but  his  personal  aggrandizement,  and 
who,  if  need  be,  would  sacrifice  the  former  to  the  latter ;  how 
then  can  we  transfer  the  grovelling  conception  to  that  exalted 
being  in  whom  all  perfections  meet ! 

Nevertheless,  the  benevolent  and  patriotic  governor  is  re- 
garded as  entitled  to  our  praise  though  he  sought  it  not,  yea  the 
more  entitled  to  it,  because  its  attainment  was  not  the  motive 
of  his  conduct.  Thus  is  the  ruler  of  the  universe,  the  great 
King  of  kings  entitled  to  our  warmest  affections  and  supreme 
adoration,  on  account  of  the  transcendent  glories  of  his  charac- 
ter ;  and  our  obligation  to  glorify  him  is  the  greater,  because 
the  manifestations  of  his  goodness  and  mercy  were  made  to  con- 
fer happiness  on  the  creature.  He  desires,  that  we  should  glo- 
rify him,  (that  is,  love,  adore  and  imitate  his  glorious  perfec- 
tions,) in  order  that  we  may  be  happy ;  but  does  not  make  us 
happy  in  order  that  he  may  obtain  praise. 

Still,  as  the  rational  creatures  of  God  can  be  truly  happy  only 
in  proportion  as  they  know,  love  and  adore  the  perfections  of 
his  nature,  that  is,  as  they  glorify  him  ;  the  promotion  of  his 
own  glory  may  justly  be  regarded  as  one  of  the  designs  of  his 
government,  although  it  is  not  the  ultimate  one.  The  glory  of 
God,  and  the  supreme  good  of  his  creatures,  are  inseparably 
united.  In  bestowing  holiness  and  happiness  on  men  and  angels, 
his  own  glory  is  of  course  promoted,  and  in  promoting  his  own 
glory,  he  necessarily  confers  happiness  on  his  creatures.' 

•  1  Cor.  10:  31.  Whether  therefore  ye  eat,  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God.  Rev.  4:  11.  Thou  art  worthy,  O  Lord,  to 
receive  glory  and  honour  and  power:  for  thou  hast  created  all  things,  and 
for  thy  pleasure  they  are  and  were  created. 


86  DIVINE   DECREES    AND    PROVIDENCE.  [Alt.  1. 


TI.    What  2^1(1^1  a7id  jmrposes  did  God  form  fw  the  accom- 
plishment of  this  end. 

As  the  scriptures  no  where  present  a  detail  of  the  divine  plan 
and  decrees,  the  safest  method  of  ascertaining  them  is  that  of 
an  a  jwsteriori  investigation  into  the  acts  which  God  has  per- 
formed, and  which,  from  the  predictions  of  the  sacred  volume, 
we  know  he  will  yet  do.  For  it  is  admitted  by  all  that  what 
he  does  in  time,  he  eternally  intended  or  purposed  to  do ;  and 
the  aggregate  of  his  purposes  or  intentions  constitutes  his  plan. 

We  know,  that  the  obje-cts  of  jyhysical  nature  he  actually 
does  (and  therefore  eternally  intended  or  purposed  to)  cause  to 
continue  in  existence,  and,  with  few  exceptions  (miracles,)  to 
act  in  that  uniform  manner  misnamed  by  men  laws  of  nature, 
but  properly  styled  modes  of  divine  agency.  Every  motion  or 
action  of  any  object  in  inanimate  nature,  which  was  not  pro- 
duced by  the  voluntary  effort  of  a  moral  agent,  is  the  direct 
work  of  God,  and  therefore  the  result  of  his  intention  or  purpose. 
If  some  moral  agent  caused  the  action  of  the  physical  object, 
the  effect  was  owing  not  primarily  to  the  laws  of  that  object, 
(the  agency  of  God,)  but  to  its  having  been  acted  on;  and  the 
result  must  be  attributed  to  the  agent,  who  exerted  this  influ- 
ence. If  my  house  is  consumed  by  lightning,  it  is  a  direct  visi- 
tation of  God  himself;  but  if  the  club  of  a  highwayman  pros- 
trates me  on  the  ground,  God  indeed  permits,  but  it  is  the  rob- 
ber, a  moral  agent,  who  in  the  judgment  of  all  men,  is  the  efl^i- 
cient  cause  of  the  crime.  It  was  Joseph's  brethren  who  sold  him 
into  Egypt,  but  God  caused  the  famine  in  the  land. 

The  actions  of  irrational  creatures  he  regulates  by  periodical 
appetites,  by  instincts  and  some  traces  of  intellect,  not  amount- 
ing to  responsibility. 

The  voluntary  actions  of  his  rational  creature  man,  occur  in 
a  different  manner.     God  could  not  consistently  determine  him- 


Chap.    VI.]  PLAN    OF    THE    DIVINE    GOVERNMENT.  87 

self  to  become  Ihe  efFicienL  cause  of  these  actions.  But  having 
resolved  to  create  a  number  of  moral  agents,  he  determines  in- 
deed, efficiently  every  thing  relating  to  the  structure  of  their 
physical  and  intellectual  nature,  and  the  circumstances  of  their 
situation.  Their  voluntary  actions,  however,  he  influences  only 
by  his  word,  his  Spirit  and  his  providence.  By  these  means 
he  co-operates  in  the  production  of  those  holy  actions,  which  in 
view  of  these  motives,  his  creatures  perform.  And  those  evil 
deeds,  which  he  does  not  restrain,  he  permits  them  to  accom- 
plish on  account  of  the  good,  which  could  not  otherwise  have 
been  effected. 

The  agency  of  God  in  regard  to  all  things  in  the  universe, 
is  thus  of  a  twofold  nature,  either  that  of  efficient  causation,  or  of 
permission  ;  and  his  degrees  or  intentions  contemplating  it,  must 
necessarily  correspond  to  the  acts.'  The  decrees  {intentions) 
of  efficient  causatioti  embrace  all  those  acts,  of  which  God  is 
the  efficient  cause,  such  as  the  revolution  of  the  heavenly  bodies, 
rain,  sunshine,  the  physical  causes  of  epidemic  disease,  in 
short,  all  the  operations  of  physical  nature,  all  the  positive  in- 
fluence which  he  exerts  in  the  kingdom  of  grace,  and  every 
thing  in  regard  to  man,  which  does  not  belong  to  his  moral 
agency.  The  decrees  {intentions)  of 'permission  are  the  divine 
disposition  or  purpose  in  regard  to  all  those  voluntary  actions, 
good  or  bad,  which  his  rational  creatures  perform,  in  the  exercise 
of  that  power  of  choice  which  he  bestowed  upon  them.  To  the 
production  of  the  good  actions,  God  contributes  by  his  word,  his 
spirit  and  providence  ;  but  even  of  these  he  is  not  the  efficient 
cause.  Much  less  is  he  the  efficient  cause  of  those  sinful  acts, 
which  his  creatures  perpetrate  in  violation  of  the  law  he  had 
given  them.  With  infinite  accuracy  he  foresaw  how  his  creatures 

•  The  writer  would  here  recommend,  especially  to  theological  students, 
some  excellent  and  able  remarks  on  the  divine  agency  in  human  actions 
appended  to  Rev.  Dr.  Ely's  Synopsis  of  Did.  Theology. 


8S  DIVINE    DECREES    AND    PROVIDENCE.  [Art.  I. 

would  act  in  every  supposable  case.  Such  of  their  sinful  ac- 
tions, as  could  be  made  to  subserve  his  great  plan,  he  permits 
and  overrules  for  good  ;  whilst  he  prevents  others  in  various 
ways,  not  infringing  the  freedom  of  his  creatures.  God  had 
decreed  (intended)  from  eternity  to  'permit  Joseph's  brethren 
to  sell  him  to  Egypt,  because  he  would  overrule  their  wicked 
deed  to  the  exaltation  of  his  family.  It  was  part  of  his  "  de- 
terminate counsel"  (intention  or  decree)  to  'permit  the  Jews 
"  with  wicked  hands  to  crucify  and  slay  the  Saviour,"  because 
he  could  thus  accomplish  his  purpose  of  making  an  atonement 
for  the  sins  of  men.  But  Peter  expressly  tells  us,  that  the  con- 
duct of  the  Jews  was  not  the  result  of  God's  decree,  but  that 
God  had  a  "  foreknowledge"  that  they  would  do  it ;  and  find- 
ing that  he  could  elicit  good  from  the  evil,  it  was  agreeable  to 
his  counsel  to  permit  it.  Hence  they  did  it  with  "  wicked^* 
hands  ;  for  if  God  had  himself  produced  the  event  by  (a  decree 
or  intention  of)  efficient  causation,  how  could  the  act  be  attri- 
buled  to  them,  or  the  guilt  be  called  theirs  ? 

The  prominent  features  of  the  divine  plan  may,  therefore, 
be  reduced  to  these  :  He  intended  or  purposed, 

a)  To  create  the  physical  world  and  cause  it  to  act  with 
few  exceptions  (miracles,)  in  a  uniform  way,  that  is,  according 
to  fixed  laws. 

b)  To  create  the  human  family,  to  endow  them  with  the 
powers  of  moral  agency,  to  preserve  these  powers  to  them, though 
they  should  abuse  them,  and  to  place  them  in  Eden  on  proba- 
tion. 

c)  Foreseeing  their  fall,  to  provide  a  Saviour,  and  publish  a 
new  plan  of  salvation. 

d)  To  communicate  a  revelation  of  this  plan  in  due  time  to 
a  portion  of  the  human  family,  and  to  employ  the  instrumenta- 
lity of  men  in  its  subsequent  extension  over  the  earth. 

e)  To  appoint  a  day  of  judgment  on  which  he  will  judge 
the  quick  and  dead,  and  a  time  of  retribution  in  which  he  will 


Chap.    VI.]  ARE    THERE    MORAL    AGENTS    IN    THE    WORLD*  89 

execute  the  sanctions  of  the  law  on  all  the  subjects  of  his  moral 
government. 

The  grand  and  ultimate  design  of  God's  government,  like 
that  of  all  good  human  administrations,  must  have  been  not  the 
prosperity  of  A,  B  and  C,  as  individuals  (a  part,  yea  minority 
of  the  whole  ;)  but  the  highest  happiness  of  the  entire  mass 
of  subjects  embraced  in  it.  This  was  to  be  accomplished  by 
the  exhibition  of  the  glorious  attributes  of  Jehovah,  embodied 
in  the  legal  enactments  and  executive  administration  of  a  per- 
fect moral  government.  By  the  above  plan  this  noble  design 
is  fully  accomplished,  whether  men  will  hear  the  divine  pre- 
cepts, or  forbear.  The  unfaihng  infliction  of  punishment,  mi- 
nutely graduated  to  the  guilt,  exerts  as  certain  an  influence  in 
deterring  others  from  transgression,  as  does  the  hope  of  reward. 
It  therefore  tends  as  certainly  to  prevent  vice,  and  to  promote 
happiness  in  the  individual  himself,  and  in  the  moral  govern- 
ment at  large.  The  culprit,  who  atones  for  his  crimes  on  the 
gallows,  frustrates  the  design  of  the  lawgiver  only  as  far  as  his 
own  happiness  is  concerned  ;  but  the  arm  of  a  just  and  efficient 
government,  overrules  his  crimes  for  the  good  of  the  whole  com- 
munity, by  holding  him  up  in  the  convulsive  agonies  of  death 
as  a  beacon  to  deter  others  from  transgression.  Thus  one  of 
the  essential  glories  of  a  good  government  is  exhibited  even  in 
the  punishment  of  sinners. 

III.  But  has  God  really  introdttced  into  this  plan  any  mo- 
ral agents,  that  is,  any  beings  who  are  the  efficient^  cause  of 
their  ow?i  actions,  who  possess  the  power  of  choice  and  volun- 
tary agency  7 

That  there  are  many  creatures  in  the  universe,  possesshig 
different  properties  from  those  of  mere  inanimate  matter,  will 
not  be  denied.     Who  would  contend  that  men  and  angels,  for 

'By  efficient  cause  (among  creatures)  is  meant  the  agent  who  voluntarily 
and  designedly  produced  the  combination  of  circumstancs  or  second  causes , 
which  was  adequate  to  the  production  of  the  effect,  and  actually  did  produce  it, 

12 


90  ARE    THERE    MORAL    AGENTS    IN    THE    WORLD    1  [Art.  T. 

example,  are  endowed  with  no  other  laws  of  existence,  and 
powers  of  action,  than  those  of  blocks  or  stones?  But  there  are 
many  points  of  difference  between  objects  all  of  which  areconfess- 
edly  void  of  intelligence  or  voluntary  agency.  The  mere  fact,  of 
different  and  even  of  higher  properties,  does  therefore  not  decide 
the  point.  The  question  is,  whether  there  are  any  creatures 
known  to  us,  possessing  such  properties  as  justly  entitle  them  to 
be  considered  the  efficient  causes  of  their  own  actions,  beings 
endowed  with  the  power  of  choice  and  voluntary  agency. 

That  there  are  such,  and  especially  that  we  are  ourselves 
possessed  of  this  character,  is  a  point  incontestably  proved  both 
by  reason  and  scripture. 

This  is  evident,  a)  from  the  testimony  of  our  own  conscious- 
ness. We  have  just  the  same  kind  and  the  same  degree  of  evi- 
dence, that  we  exercise  acts  of  free  choice,  as  we  have  for  our 
exercise  of  recollections,  judgments,  conceptions,  or  feelings. 
Nor  can  any  one  really  doubt  his  free  agency  any  more  than  his 
existence.  As  our  ideas  of  these  acts  of  choice  are  derived  from 
the  same  source  as  those  of  our  other  mental  acts,  it  is  probable 
that  all  men  agree  in  practice,  though  not  in  theory,  as  to  their 
exact  nature.  And,  what  is  most  important,  no  one  finds  any 
difficulty  in  distinguishing  acts  of  choice  from  those  of  necessity. 
Does  any  man  censure  himself  for  the  naturally  tardy  circula- 
tion of  his  blood,  or  defective  secretion  of  bile  in  his  liver,  or  for 
his  not  possessing  the  intellect  of  a  Leibnitz,  a  Newton  era  Mos- 
heim  7  But  for  the  neglect  or  abuse  of  the  faculties  which  he 
does  possess,  for  the  voluntary  transgressionof  thelawsof  God, 
who  does  not  feel  responsible  ?  Can  any  man  therefore  doubt, 
even  on  the  ground  of  his  own  consciousness,  that  he  is  the  origi- 
nator of  his  own  volitions,  the  efficient  cause  of  that  exertion  of 
his  mental  and  bodily  power,  which  eventuates  in  what  are 
denominated  his  free  actions  ?  It  is  impossible  !  The  entire 
structure  of  human  government  is  based  upon  the  supposition 
of  our   being   free  agents  ;  and  the  experience   of  mankind 


Chap.  VI. J  DIVINE    DECREES    AND    PROVIDENCE  91 

througfiout  six  thousand  years,  has  invariably  confirmed  the 
truth  of  the  beUef. 

b)  But  certainly  God  himself,  who  penetrates  with  omniscient 
eye  the  most  intricate  of  his  works,  knows  whether  he  endowed 
man  with  the  powers  of  free  choice  and  voluntary  action  ;  and 
as  a  God  of  truth,  will  not  mock  us  by  calling  on  us  to  exer- 
cise powers,  which  we  do  not  possess.  Hear  then  the  lan- 
guage of  Jehovah  :  "  See,  I  have  set  before  thee  this  day  hfe 
and  good,  and  death  and  eyil."  "  I  call  heaven  and  earth  to 
record  this  day  against  you,  that  I  have  set  before  you  life  and 
death,  blessing  and  cursing ;  therefore  choose  life,  that  both 
thou  and  thy  seed  may  live."'  "  Choose  you  this  day  whom 
you  will  serve,  the  God  of  your  forefathers  or  of  the  Amorites."^ 
And  thus,  throughout  the  whole  scriptures,  is  man  addressed 
as  a  free,  a  moral  agent,  c)  The  same  truth  is  evident  also 
from  the  fact,  that  man  not  only  can,  but  does  resist  and  trans- 
gress the  will,  spirit  and  grace  of  God.^  It  is  evident  also,  d) 
from  the  fact  that  God  punishes  with  eternal  damnation  those, 
who  perseveringly  resist  and  transgress  his  will ;  whilst  he  for 
Christ's  sake  bestows  endless  life  on  all,  who  choose  the  paths 
of  holiness  and  truth.* 

Thus  we  not  only  have  the  testimony  of  God  himself,  that 
we  are  free  agents,  the  originators  of  our  own  volitions  ;  but  the 
omniscient  God  makes  this  fact  the  basis  of  his  moral  govern- 
ment over  us  in  this  world,  and  tells  us  that  he  will  throughout 
eternity  reward  or  punish  us  as  the  authors  of  our  own  ac- 

•  Deut.  30:  15.  19.  ^  joshua  24:  15. 

'  Matth.  23;  37.  O  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets 
and  stonest  them  that  are  sent  unto  thee,  how  often  ivould  I  have  gathered 
thy  children  together,  as  a  hen  gathereth  her  chickens  under  her  wings, 
and  ye  would  not.  Acts  7:  51.  Ye  stiffnecked  and  uncircumcised  in  heart 
and  ears,  ye  do  always  resisL  the  Holy  Ghost,  (that  is  God,)  as  your  fathers 
did,  so  do  ye. 

^  2  Cor.  5:  10.  For  we  must  all  appear  before  the  judgment-seat  of 
Christ ;  that  every  one  may  receive  the  things  done  in  his  body,  according 
to  that  HE  hath  done,  whether  it  be  good  oT  bad. 


02  IS    GOD    THF.    AUTHOR    OF    SiN  !  [Art.  I. 

tions.  Can  it  he,  then,  that  there  is  no  otlier  efficient  cause 
in  the  universe  but  God,  no  other  will  which  can  originate 
actions  contrary  to  his  will  ?  that  the  will  of  God,  that  is,  God 
himself,  is  the  author  of  those  acts,  for  which  he  consigns 
myriads  of  his  creatures  to  eternal  perdition? 

IV.  Is  sin  really  contrary  to  the  vnll  of  God,  and  was  it 
originated  hy  these  moral  agents,  or  is  God  its  author  7 

The  sinceie  and  unsophisticated  believer  will  perhaps  be 
shocked  at  such  a  question.  Can  that,  he  Avill  say,  be  agreea- 
ble to  the  will  of  God,  which  God  so  solemnly  forbids,  which  his 
holy  word  denounces  in  the  most  emphatic  manner,  and  which 
he  will  punish  in  the  world  of  retribution  with  everlasting  tor- 
ments ?  We  suppose  not.  Yet  are  there  some  who  represent  all 
things  not  only  as  agreeable  to  the  divine  will  but  as  unavoidably 
resulting  from  it.  That  God  as  a  holy  being  must  necessarily 
hate  sin,  is  incontrovertible.  How  then  can  he  consistently  be 
the  cause  of  that,  whose  existence  he  hates?  The  attempt  which 
has  been  essayed  by  men  of  deservedly  illustrious  name  to  ol> 
viate  the  difficulty  by  stating,  that  God  caused  men  to  sin  free- 
ly, seems,  unsatisfactory  ;  for  no  other  acts  of  man  can  be  either 
sinful  or  the  reverse,  except  those  which  they  perform  freely  ; 
but  the  very  circumstance  of  their  resulting  from  the  free  voli- 
tion of  man,  constitutes  man  their  efficient  cause,  and  by  neces- 
sary negation,  proves  that,  if  that  cause  be  man,  it  cannot  be  God. 

Again,  the  supposition  that  God  created  precisely  those  indi- 
viduals of  whom  he  foreknew,  that  they  would  freely  commit 
these  very  crimes  although  its  impossibility  cannot  perhaps  be 
proved,  is  not  consistent  with  the  character  of  God  ;  because  it 
makes  sinful  actions,  as  such,  the  direct  object  of  his  ultimate 
choice.  It  represents  God,  the  lawgiver,  as  performing  an  act 
of  efficient  causation  in  order  to  produce  the  transgression  of 
his  own  law.  It  is  difficult  to  conceive,  what  more  would  be 
requisite  to  constitute  him  the  author  of  sin. 


Chap.   VI. j  IS    GOD    THE    AUTHOR    OF    SIN  !  93 

Tlie  scriptures  explicitly  teach,  that  God  does  not  even 
tempt'  men  to  sin,  much  less  efficiently  cause  them  to  trans- 
gress ;  yea  that  he  is  of  purer  eyes  than  to  behold  evil,  that  he 
cannot  look  on  iniquity.^ 

That  God,  however,  did  not  prevent,  that  is,  per77iilted  the 
introduction  of  sin  into  the  world,  is  certain.  And  as  he  did 
permit  it  in  time,  he  doubtless  intended  (purposed)  to  do  so  in 
eternity.  God  certainly  could  have  prevented  this  calamity 
either  by  infringing  the  moral  agency  of  his  rebellious  creatures 
or  by  not  calhng  them  into  being.  The  question  then  presses 
itself  upon  the  mind,  what  were  the  reasons,  which  induced  in- 
finite wisdom  to  permit  the  introduction  of  evil  into  the  world? 
a)  Numberless  reasons  may  lie  open  to  the  divine  mind,  of  which 
we  worms  of  the  dust  are  ignorant.  Incalculable  good  may  re- 
sult to  thousands  of  worlds  unknown  to  us  from  this  exemplifi- 
cation of  the  evils  of  rebellion  against  God  ;  whilst  no  injustice 
is  done  to  the  moral  agent  man,  by  holding  him  responsible  for 
his  own  free  acts  ;  and  whilst  even  to  the  human  family  itself, 
the  occurrence  of  sin  is  made  the  occasion  of  greater  displays 
of  divine  benevolence  and  glory,  than  would  have  occurred  with- 
out it.  So  that  the  aggregate  even  of  human  happiness,  taking 
the  future  with  the  present  w^orld,  is  by  the  overruling  provi- 
dence of  God  augmented  by  the  permission  of  sin. 

b)  It  seems  evident,  that  God  could  not  have  created  man 
a  free,  responsible  agent,  without  the  ability  to  use  that  freedom, 
that  is,  either  to  transgress  or  obey  the  divine  will.  Exemption 
from  those  temptations  which  surround  him,  would  not  have  uni- 
versally prevented  it ;  as  is  seen  in  the  fallen  angels.  So  that  God 

^  James  1:  14.  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of 
God  ;  for  God  cannot  be  tempted  with  evil,  neither  tempteth  he  any  man. 

^  Thou  (O  Lord)  art  of  purer  eyes  than  to  behold  evil,  and  canst  not  look 
on  iniquity.  Numb.  23:  19.  God  is  not  a  man  that  he  should  lie.  Psalm 
145:  17.  The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his  works. 
Job  34:  10.  Far  be  it  from  God  that  he  should  do  wickedness,  and  from 
the  Almighty  that  he  should  commit  iniquity. 


94  DIVINE    DECREES    AND    PROVIDENCK.  [Art.   I. 

must  either  permit  man  to  have  the  abiUty  to  sin,  or  destroy  his 
moral  agency.  But  infinite  wisdom  regarded  it  as  preferable^ 
that  man  should  be  a  moral,  responsible  agent,  and  therefore  did 
not  prevent  the  exercise  of  his  voluntary  powers,  c)  As  to  the 
physical  evils  of  the  world,  we  would  remark  that  the  number 
of  those  which  are  unavoidable  is  so  very  small,  that  it  is  far 
outweighed  by  those  enjoyments  of  which  they  seem  to  be 
mere  incidents.  These  evils  are  moreover  discipUnarian,  are  de- 
signed as  the  means  of  greater  good.  Our  liabihty  to  the  in- 
roads of  disease,  is  intended  as  a  constant  memento  to  admon- 
ish us  to  prepare  for  death.  It  tends  to  prevent  too  deep  an 
immersion  in  the  pursuits  of  life,  to  wean  us  gradually  from  its 
enjoyments,  and  make  us  more  willing  to  exchange  the  present 
for  a  better  world.  How  many  souls  will  at  the  great  day,  re- 
joice before  the  throne  of  God,  who  came  out  of  "  great  tribula- 
tion ;"  who  whilst  they  washed  their  robes  in  the  blood  of  the 
Lamb,  poured  out  their  own  hearts'  blood  for  the  testimony  of 
Jesus?  Let,  then,  the  sons  and  daughters  of  affliction  not  envy 
the  lot  of  the  prosperous,  nor  regard  themselves  as  excluded 
from  the  tender  mercies  of  God  ;  but,  in  the  spirit  of  faith,  let 
them  exclaim : 

All,  great  Creator,  all  are  thine  ; 
All  feel  thy  providential  care  ; 
And  through  each  varying  scene  of  life, 
Alike  thy  constant  pity  share. 

And  whether  grief  oppress  the  heart, 
Or  whether  joy  elate  the  breast; 
Or  life  stiU  keep  its  little  course, 
Or  death  invite  the  heart  to  rest : 

All  are  thy  messengers,  and  all 
Thy  sacred  pleasure,  Lord,  obey  ; 
And  all  are  training  man  to  dwell 
Nearer  to  bliss  and  nearer  thee. 


Chap.   VI. J  UNIVKRSALITY    OF     rHK    DIVINK    PROVIDENCE.  "^ 


V.  Do  tlie  purposes  and  providence  of  God  extend  to  all 


things  l 


The  purposes  or  intentions  of  God,  let  it  be  recollected,  are 
of  two  kinds  ;  either  causative^  which  refer  to  his  own  intended 
actions  ;  or  permissive^  relating  to  those  actions  which  he  fore- 
sees that  his  creatures  will  perfornn,  and  which  he  resolves  not 
to  prevent.  It  appears  obvious,  that  God  as  an  infinitely  per- 
fect being  must  have  a  definite  purpose  or  intention  in  regard  to 
all  the  actions  which  he  himself  will  or  will  not  perform,  and  also 
in  regard  to  all  the  actions  of  his  rational  creatures,  whether  he 
will  or  will  not  permit  them.  But  the  actions  of  God  and  those 
of  his  creatures,  embrace  all  the  phenomena  which  occur  in 
the  universe ;  therefore  it  follows,  that  the  purposes  or  intentions 
of  God  either  causative  or  permissive  do  extend  to  all  things. 

But  what  God  thug  intended  in  eternity  he  actually  executes 
in  time.  Therefore,  as  by  the  providence  of  God  is  meant  the 
execution  of  his  eternal  purposes  or  intentions,  it  evidently  fol" 
lows  that  the  divine  providence  also  extends  to  all  things. 

The  doctrine  of  our  proposition  is  moreover  inculcated  by 
the  sacred  volume  in  a  variety  of  ways.  The'scriptures  teach 
it  in  explicit  terms,*  they  narrate  a  multitude  of  examples  ex- 


'  Matt.  6:  25—33.  Therefore  I  say  unto  you,  take  no  thought  for  your 
hfe,  what  ye  shall  eat  or  what  ye  shall  drink  ;  nor  yet  for  your  body,  what 
ye  shall  put  on.  Is  not  the  life  more  than  meat  and  the  body  than  raiment? 
Behold  the  fowls  of  the  air,  for  they  sow  not,  neither  do  they  reap,  nor 
gather  into  barns  :  yet  your  heavenly  father  feedeth  them.  Are  ye  not 
much  better  than  they  %  Moreover,  which  of  you  can  by  his  anxiety,  add 
one  cubit  to  his  life  (that  is  to  the  journey  of  his  life)  1  And  why  take  ye 
thought  for  raiment  ?  Consider  the  lilies  of  the  field,  how  they  grow  ;  they 
toil  not,  neither  do  they  spin.  And  yet  I  say  unto  you,  that  even  Solomon, 
in  all  his  glory,  was  not  arrayed  like  one  of  these.  Wherefore  if  God  so 
clothe  the  grass  of  the  field  which  to  day  is,  and  to-morrow  is  cast  into  the 
oven,  will  he  not  much  more  clothe  you,  O  ye  of  little  faith  !— But  seek  ye 
first  the  kingdom  of  God  and  his  righteousness  ;  and  all  these  things  shall 
be  added  unto  you.      Matt.  10.  29.  30.  31.     Are  not.  two  sparrows  sold  for 


96  DIVINE    DECREES    AND    PROVIDENCE.  [Art.   I. 

hibiting  evident  marks  even  of  special  providential  interference.' 
They  represent  the  issues  of  all  things  both  prosperous  .and  ad- 
verse as  under  the  control  of  God.^  And  they  inculcate  the 
propriety  of  prayer  to  God  for  his  providential  protection,  guid- 
ance and  blessing,^  a  procedure  altogether  nugatory  if  ourhea- 
venlyFatherdid  not  govern  the  universe  withaview  to  the  moral 
benefit  of  his  rational  creatures,  and  if  the  character  of  his 
agency  were  not,  in  every  instance,  determined  on  in  view  of 
the  foreseen  situation  and  conduct  of  his  creatures. 

It  has  been  objected  by  Socinians  and  some  Arminians, 
that  God  cannot  possibly  foreknow,  and  therefore  not  specifically 
embrace  in  his  plans  and  intentions  the  free  actions  of  men. 
The  error  of  this  opinion  is  clearly  established  by  the  copious 
texts  adduced  in  the  margin,  proving  the  absolute  universality 
of  his  providence,  and  by  the  numerous  prophecies  explicitly 
predicting  the  free  actions  of  men.  Nor  does  there  seem  to  be 
much  force  in  the  philosophical  objection,  that  we  cannot  con- 
ceive how  free  actions  can  possibly  be  foreknown,  as  they  are  con- 
tingent in  their  nature.  Because  our  inability  to  comprehend 
the  mode  of  the  divine  foreknowledge  of  these  actions,  is  no 
proof  against   its    reality,  much  less  again^  its  possibility. 

a  farthing  ?  And  one  of  them  shall  not  fall  to  the  ground  without  your  Fa- 
ther. But  the  very  hairs  of  your  head  are  all  numbered.  Fear  ye  not, 
therefore,  ye  are  of  more  value  than  many  sparrows.  Acts  17:  26.  27.  28. 
In  (by)  him  we  live  and  move  and  have  our  being. 

*  Such  as  in  the  case  of  Joseph.  Gen.  30:  &c.  The  delivery  of  the 
apostles  from  prison,  Acts  5:  19 — 25. 

^  Gen.  50:  20.  But  as  for  you,  ye  thought  evil  against  me  :  but  God 
meant  it  unto  good,  to  bring  to  pass,  as  it  is  this  day  to  save  much  people 
ahve.  Amos  3:  6.  Shall  there  be  any  evil  (calamity)  in  the  city  and  the 
Lord  hath  not  done  it  1  Except  the  Lord  build  the  house,  they  labour  in 
vain  that  build  :  except  the  Lord  keep  the  city,  the  watchman  waketh  but 
in  vain.     Psalm  127:  1.     Dan.  2:  21-     Isaiah  10.  5—12.     Luke  1:  51.  52. 

^  Psalm  145:  18.  The  Lord  is  nigh  unto  all  that  call  upon  him  in  truth 
(sincerity).  John  9:  31.  If  any  man  be  a  worshipper  of  God,  and  doth 
his  will,  him  he  heareth. 


Chap.  VI.]  PRKDESTINATION    AND    ELECTION.  97 

Moreover,  this  opinion  involves  the  denial  of  the  divuie  omni- 
science, and  implies  the  absurd  position,  that  the  Deity,  like  his 
creature  man,  is  daily  growing  in  knowledge. 

VI.  Are  the  decrees  of  God  relative  to  the  future  destimj 
of  men,  formed  in  view  of  the  voluntary  conduct  of  each^  and 
according  to  it  7 

The  affirmative  of  this  proposition  seems  clearly  evident 
both  from  reason  and  scripture,  and  v/as  eventually  held  by 
Luther.  Melancthon  and  all  their  immediate  earliest  coadjutors. 
That  this  statement  of  Luther's  opinions  is  correct  may  be  clear- 
ly seen  not  only  from  numerous  passages  of  his  w^orks,  but  even 
from  the  Xllth  article  of  the  Augsburg  confession,  which  he  had 
reviewed  and  sanctioned,  and  in  which  the  cognate  opinion  of 
those  is  condemned  who  maintain,  that  no  believer  can  fall  from 
a  state  of  grace.  For  such  is  the  connexion  of  the  cardinal 
points  of  the  theological  system,  that  the  advocates  of  this  doc- 
trine cannot  consider  repentance  and  faith  as  the  effects  of 
election,  but  must  ratber  regard  them  as  conditions  of  it.  The 
writer  however  feels  constrained  to  say  that  neither  Luther  nor 
his  earliest  adherents,  had  receded  far  enough  from  the  Augus- 
tinian  error  to  be  entirely  consistent  in  their  theological  phiaseo- 
logy.  The  illustrious  Calvin  and  his  supralapsarian  followers 
afterwards  maintained  the  unconditionality  not  cnly  of  election 
but  even  of  reprobation.  This  opinion  has,  however,  long  since 
been  abandoned  by  the  great  body  of  the  Reformed  church  in 
Continental  Europe,  who  have  adopted  the  Lutheran  view. 
The  principal  Congregational  divines  of  New-England  are  also 
unwilling  to  term  these  decrees  of  God  unconditional  or  abso- 
lute, however  they  may  differ  as  to  the  circumstances  which 
in  the  divine  mind  led  to  their  adoption. 

a)  That  the  decrees  of  God  relative  to  the  future  destiny  of 
men,  were  formed  in  view,  that  is,  with  a  full  knowledge  of  the 
conduct  of  men,  incontrovertibly  flows/rom  the  absolute  omnis- 
13 


98  DIVINE    DECREES    AND    PROVIDENCE.  [Art.  I. 

cience  of  God.  For,  as  God  knows  all  things,  he  cannot  be 
ignorant  of  the  precise  circumstances  of  every  individual,  at  any 
moment  of  his  existence.  But  of  this  his  essential  omniscience, 
he  could  not  divest  himself  when  he  formed  his  purposes  or  in- 
tentions ;  those  purposes,  therefore,  were  adopted  in  view  of 
this  knowledge.  Indeed,  it  would  be  the  height  of  absurdity 
to  imagine,  that  he,  to  whom  all  things  are  naked  and  open, 
would,  when  forming  a  purpose  relative  to  any  individual, 
voluntarily  close  his  eyes  on  the  situation  and  conduct  of  the 
moral  agent  contemplated  by  his  decrees  ! 

Whether  God,  who  in  the  act  of  forming  such  a  purpose, 
certainly  possessed  perfect  knowledge  of  the  situation  and  con- 
duct of  the  individuals  to  whom  it  referred,  did  determine 
nevertheless  to  treat  them  irrespectively  of  their  conduct,  seems 
identical  with  the  question,  whether  he  resolved  to  deal  with 
them  as  with  moral  agents  or  not.     For 

b)  The  very  nature  of  a  moral  government  requires,  that 
sanctions  be  attached  to  the  law  given  to  regulate  the  conduct 
of  its  subjects.  And  by  the  attachment  of  sanctions  to  a  law,  is 
meant  that  the  moral  governor  will  bestow  blessings  and  inflict 
punishment  on  his  subjects  according  as  they  obey  or  transgress 
the  given  law,  and  actually  because  of  such  obedience  or  trans- 
gression. Now  it  is  admitted,  that  man  is  a  moral  agent,  that 
God  is  his  ruler  and  has  placed  him  under  a  moral  government 
which,  though  modified  by  the  gospel,  is  a  moral  government 
still.  Hence  it  follows,  that  God  must  treat  him  as  a  moral 
agent,  must  reward  or  punish  him  according  to  his  conduct  in 
reference  to  the  law  under  which  he  was  placed.  To  suppose 
a  moral  government,  in  which  rewards  and  punishments  were 
held  up  as  motives  to  obedience,  without  the  design  of  execut- 
ing the  sanctions  thus  solemnly  published,  is  to  suppose  a  gov- 
ernment based  on  ulterior  deception  ;  wbich  would  be  unworthy 
of  God,  and  merit  the  appellation  not  of  a  moral,  but  of  an  im- 
moral government.     It  is  evident,  then,  from  the  nature  of  a 


i 

Chap.  VI.^]  DOCTRINB    OF    ELECTION.  ^^ 

moral  government,  that  God  ought  to  apportion  rewards  and 
punishments  to  his  subjects,  according  as  they  accept  or  reject 
the  terms  of  salvation  offered  them.  But  what  God  ought  to 
do,  he  invariably  will  do :  therefore  he  will  administer  future 
retribution  according  to  the  voluntary  conduct  of  his  moral  sub- 
jects. Moreover  what  God  certainly  will  do  in  time,  he  in  eter- 
nity intended  or  purposed  to  do ;  and  these  intentions  are  his 
decrees.  Therefore  God  from  eternity  decreed  to  distribute 
future  happiness  or  misery  according  to  the  voluntary  conduct 
of  each  individual. 

c)  The  same  truth  is  also  clearly  reflected  from  the  pages 
of  the  sacred  volutne.  It  will  be  admitted,  that  the  manner  in 
which  God  actually  and  certainly  will  distribute  happiness  and 
misery  in  the  future  world,  is  the  precise  mode  which  he  eter- 
nally intended  or  purposed  to  pursue.  If,  then,  it  can  be  made 
apparent,  that  the  Judge  of  the  universe  certainly  will  reward 
men  according  to  their  works,  it  will  follow,  that  he  eternally 
designed,  purposed,  decreed  to  do  so.  But  the  sacred  volume 
does  most  explicitly  declare  that  God  will  "  render  unto  every 
man  according  to  his  works,"  that  "every  one  shall  receive  the 
things  done  in  his  body,"  and  that  "  what  a  man  soweth,  that 
shall  he  also  reap."'     Therefore,  as  it  is  certain,  that  God  will 

*  I  saw  the  dead  small  and  great  stand  before  God  ;  and  the  books  were 
opened,  and  another  book  was  opened  which  was  the  book  of  life,  and  the 
dead  were  judged  out  of  those  things  which  were  written  in  the  books  ac- 
cording to  their  works.  2  Cor.  5:  10.  We  must  all  appear  before  the 
judgment-seat  of  Christ ;  that  every  one  may  receive  the  things  done  in  his 
body,  according  to  that  he  halh  done,  whether  it  be  good  or  bad.  Matt. 
16:  27.  The  son  of  man  shall  come  in  his  glory,  with  his  angels,  and  then 
shall  he  reward  every  man  according  to  his  ivorks.  Isaiah  3:  10.  11.  Say 
ye  to  the  righteous  that  it  shall  be  well  with  them,  for  they  shall  eat  the  fruit 
of  their  doings.  Wo  unto  the  wicked,  it  shall  be  ill  with  him,  for  the  reward 
of  his  hands  shall  be  given  him.  Jer.  17:  10.  I  the  Lord  search  the  heart 
and  try  the  reins,  even  to  give  every  man  according  to  his  ways,  and  ac- 
cording to  the  fruit  of  his  doings.  1  Pet.  1:  17.  God  without  respect 
of  persons,  jndgeth  according  to  every  man''s  work.  Eccl.  12:  4.  God  will 
bring  every  man's  work  into  judgment.  Gal.  6:  7.  Whatsoever  a  man  sow- 
eth  that  shall  he  reap.  See  also  Psalm  62:  12.  Rom.  2;  6.  Rev.  2:  23.  22.  12. 


100  DIVINE    DECREES    AND    PEOVIDENCE.  [All.   I- 


in  the  world  to  come,  treat  men  according  to  their  voUmtary 
actions,  it  follows  that  he  always,  that  is,  eternally  intended  to 
do  so.  And  as  "  the  eternal  intentions  of  God  are  his  decrees," 
it  necessarily  follows,  that  his  decrees  relative  to  the  future  des- 
tiny of  men,  were  formed  both  in  view  of  their  voluntary  agency 
and  according  to  it;  or,  in  other  words,  the  decrees  of  election 
or  predestination  to  eternal  life,  and  of  reprobation  to  endless 
misery,  are  not  unconditional,  but  are  based  on  the  foreseen 
voluntary  conduct  of  the  individuals. 

Again,  is  not  the  contrary  supposition  directly  opposed  to  the 
scripture  representations  of  the  divine  character  ?  God  is  de- 
scribed as  a  God  of  "  love,"  "  who  hath  no  delight  in  the  death 
of  sinners;"'  how  then  could  he  have  decreed  to  consign  the 
major  part  of  them  to  endless  perdition,  regardless  of  their  con- 
duct? Or  how  could  he  create  the  majority  of  the  human  race 
under  circumstances,  in  which  they  must  inevitably  continue 
in  sin,  and  then  finally  punish  them  for  ever  for  not  exercising 
that  repentance  which  was  impossible  to  them,  or  that  faith, 
which  though  it  is  the  gift  of  God,  he  had  beforehand  deter- 
mined never  to  give  them  ?  He  is  represented  as  "a  God  of  long- 
suffering  to  us-ward,  not  being  willing  that  any  should  perish, 
but  that  all  should  come  to  repentance.'"^  But  how  could  his 
tolerating  the  non-elect  be  an  act  of  long-suffering  if  they  had 
been  born  under  circumstances  in  which  however  long  he  might 
wait,  they  could  not  repent  without  his  special  grace,  and  this  he 
was  determined  to  withhold  from  them  ?  How  could  the  scrip- 
tures say,  that  he  was  not  willing  that  any  should  perish,  if  he 
had  determined  for  ever  to  withhold  from  the  great  mass  of  man- 
kind that  aid,  «\'ithout  which  they  inevitably  must  perish  ?  Could 
the  inspired  penmen  say  "he  wills  that  all  should  come  to  re- 
Dentance,"  if  he  had  determined  to  leave  them  for  ever  in  a  stale 
destitute  of  grace,  in  which  repentance  is  impossible  ? 


^  Ezek.  18:  32.     For  I  have  no  pleasure  m  the  death  of  him.  that  dicth, 
saith  the  Lord  God  ;  wherefore  turn  j'ourselves  and  live. 
^  2  Pet.  3:  9. 


Chap.  TL]  DOCTRINE    OF    ELECTION.  101 

Moreover,  what  sincerity  could  there  be  in  God's  command 
to  preach  the  gospel  to  every  rational  creature,  if  he  had  deter- 
mined to  withhold  from  the  greater  part  of  them,  that  gracious 
influence  without  which  they  could  not  receive  the  gospel,  and 
must  be  eternally  condemned  for  not  believing  in  Christ  as  their 
Saviour,  when  according  to  the  same  view  he  really  was  not 
their  Saviour,  having  never  made  provision  for  ^Ae?>  salvation  ? 

And,  how  could  we  reconcile  with  the  justice  and  imparti- 
ality of  God,  the  opinion,  that  whilst  he  calls  us  all  into  exist- 
ence with  a  depraved  nature,  he  should  irrespectively  of  our 
conduct,  elect  some  of  us  to  heaven  and  consign  the- residue  to 
hell?  The  scriptures  tell  us  that  God  is  "no  respecter  of  per- 
sons,' but  in  every  nation  he  that  feareth  God  and  worketh 
righteousness  is  accepted  of  him."^  How  could  this  be  said,  if 
God  had  made  among  his  creatures  a  distinction  of  such  incal- 
culable magnitude,  and  eternal  duration,  as  would  be  implied 
in  the  irresistible  salvation  of  some,  and  unavoidable  damnation 
of  others  ? 

But  that  God  will  treat  men  according  to  their  voluntary 
conduct,  and  that  his  decrees  about  his  future  treatment  of  them 
are  based  on  his  foreknowledge  of  what  that  conduct  will  be,  is 
also  evident  from  those  portions  of  scripture,  which  expressly 
declare,  that  our  predestination  to  eternal  life  actually  is  based  on 
the  divine  '•'■  foreknowledge^'^  and  that  men  are  elected  ac- 


*  2  Chron.  19:  7.  Rom.  2:  li.  For  there  is  no  respect  of  persons  with 
God. 

^Acts  10:  34.  35.  Eph.  6:  9.  Col.  3:  25.  But  he  that  doeth  wrong, 
shall  receive  for  the  wrong  which  he  hath  done ;  and  there  is  no  respect  of 
persons.  1  Peter,  1:  17.  And  if  ye  call  on  the  Father,  who  without  re- 
spect of  persons  judgeth  according  to  ex'cry  rnarCs  worh,  pass  the  time  of 
your  sojourning  here  in  fear. 

^Rom.  8:  29.  For  whom  he  did  foreknow  he  also  did  predestinate  io  be 
conformed  to  the  image  of  his  Son. 


102  SCRIPTURE    PASSAGES    EXPLAINED.  [Art.  I. 

cording  to  i\\e  foreknowledge  of  God.'  Now,  as  Paul  here 
tells  the  Roman  Christians  they  were  predestinated  according 
to  the  divine  foreknowledge,  and  Peter  informs  the  believers  in 
Asia  Minor  that  they  were  elected  in  the  same  way,  it  follows 
either  that  all  the  elect  are  thus  chosen,  or  that  God  pursues  one 
plan  in  electing  the  Christian  of  Rome  and  Lesser  Asia,  and  a 
different  one  for  the  rest  of  the  world.  But  as  the  latter  cannot 
be  supposed,  the  former  inference  remains  true. 

In  view,  then,  of  all  these  dictates  of  reason  and  declarations 
of  the  inspired  volume,  the  writer  cannot,  after  the  most  solemn 
and  conscientious  investigation  of  this  subject,  resist  the  behef, 
that  the  decrees  or  intentions  of  God  concerning  the  future  des- 
tiny of  men,  are  formed  in  view  of  the  voluntary  conduct  of  each 
and  also  according  to  it.  But  are  there  no  passages  of  scripture 
which  seem  to  be  inconsistent  with  this  doctrine,  and  by  which 
many  upright  persons  have  been  led  to  entertain  different 
views  ?  There  doubtless  are,  and  they  deserve  a  serious  notice. 
The  most  important  are  the  following,  and  others  of  similar 
import. 

1.  John  15:  16.  Ye  have  not  chosen  me  (says  Jesus)  but  I 
have  chosen  you  and  appointed  {s^rixa)  you,  (fee.  That  this 
passage  refers  to  the  Saviour's  choosing  them  as  his  apostles,  is 
evident,  because  he  is  here  addressing  his  apostles  ;  for  he  says 
"  ye  have  been  with  me  from  the  beginning;"^  tells  them  that 
they  would  be  persecuted  by  the  Jews  as  he  had  been,  which 
was  true  of  the  apostles,  but  not  of  believers  in  general.  But 
even  if  in  violation  of  the  context,  we  suppose  this  passage  to 
refer  to  election  to  eternal  life,  it  would  only  prove,  that  God 
was  the  lirst  mover  of  our  salvation,  but  not  that  he  bestows  it 
on  us  unconditionally. 

'  1  Peter  1:  2.  Elect  according  to  the  forSknowUdge  of  God  the  Father, 
throua^h  sanctification  of  the  Spirit  unto  obedience  and  sprinkling  by  the 
blood  of  Jesus  Christ.  See  also  2  Thess.  2:  13.  James,  2:  5.  Mark  16: 
16.  ^v.  27. 


Chap.  VI.]  DOCTRINE    OF    ELECTION.  103 

2.  Acts  13:  48.  And  as  many  as  were  ordained  (or  accor- 
ding to  the  Greek  rsrayiisvoi  disposed  for,  or  arranged  or  prepared 
for)  eternal  life,  believed.  This  passage  is  undoubtedly  mis- 
translated. The  word  rendered  ordained,  is  not  used  to  signify 
divine  election  or  decrees,  either  in  the  scriptures  or  profane 
writers,  but  primitively  signifies  disposed,  set  in  order  for, 
although  it  also  sometimes  signifies  appoint.^  Thucydides  says 
"  the  Greeks  marched  up  Tsrayiisvoi,  in  good  o?-der,  well  ar- 
ranged." The  meaning  of  the  passage  most  probably  is,  that 
"  As  many  as  were  inclined  for  eternal  life  (were  seriously  in- 
clined) believed,"  whilst  those  who  cherished  their  prejudices, 
and  were  not  disposed  to  seek  eternal  life,  remained  in  unbelief. 

3.  Ephes.  2:  8.  By  grace  ye  are  saved  through  faith  and 
that  not  of  yourselves,  it  is  the  gift  of  God.  Hence  it  hag 
sometimes  been  argued  that  faith  is  the  consequence  of  eleclionj 
and  cannot  be  the  condition  of  it.  It  is  indeed  true,  that  faith 
is  the  gift  of  God,  but  it  is  mediately  bestowed  on  men.  Faith, 
says  Paul,  comes  by  hearing,  and  hearing  by  the  (preaching  of 
the)  word  of  God.^  Whilst  we  pay  due  attention  to  these 
means  of  grace,  the  Spirit  of  God  through  this  instrumentality 
works  faith  in  us.  The  renovated  health  of  the  convalescent, 
is  really  the  gift  of  God,  although  it  was  not  effected  by  mira- 
cle, but  by  the  careful  exhibition  of  those  medicines  which  the 
Author  of  nature  also  provided.  Nor  has  saving  faith  ever 
been  wrought  in  any  one,  whilst  he  perseveringly  resisted  the 
Spirit  of  truth,  and  refused  all  attention  to  the  means  of  grace; 
never  until  he  had  surrendered  his  heart  to  God  and  commen- 
ced ^^  working  out  his  own  salvation  with  fear  and  trembling."^ 

4.  Ephes.  1:  5.  Having  predestinated  us  unto  the  adoption 
of  children  by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will.     This  passage  teaches  that  God  predesti- 

•  The  phraseology  of  this  sentence  was  obscured  by  the  omission  of  a  word 
in  the  first  edition,  and  may  convey  an  idea  different  from  that  intended. 
2  Rom.  10:  17.  ""  Phil.  2;  18. 


104  BCRIPTURK    PASSAGES    EXPLAINEH.  [Art.   1. 

natecl  the  elect  according  to  his  own  will,  but  is  perfectly  silent 
as  to  whether  it  was  his  will  to  treat  men  as  moral  agents,  ac- 
cording to  their  conduct,  or  whether  it  was  his  will  regardless  of 
the  conduct  of  men  to  elect  some  and  reject  others.  That  the 
sovereign  of  the  universe  will  deal  with  men  according  to  his 
will  is  certain ;  and  that,  having  made  them  moral  agents,  he 
would  will  to  treat  them  as  such,  that  is,  according  to  their 
conduct,  seems  equally  evident.  Hence  this  passage  presents 
no  difficulty. 

5.  Rom.  9:  li,  (fcc.  For  the  children  being  not  yet  born, 
neither  having  done  any  good  or  evil,  in  order  that  the  pur- 
pose of  God  according  to  election  might  stand,  (that  is,  in 
order  that  the  purpose  of  God  might  be  based  on  his  own 
choice)  it  was  said  unto  her  (Rebecca,)  "  The  elder  shall  serve 
the  younger."  It  is  evident  from  this  and  other  verses  of  this 
chapter,  that  the  apostle  clearly  inculcates  the  doctrine,  that 
God  in  his  dealings  with  the  descendants  of  Abraham,  had 
granted  certain  privileges  to  some  which  were  not  bestowed  on 
others.  And  the  apostle  clearly  teaches,  that  the  reason  which 
actuated  the  divine  mind  in  this  distinction,  was  not  found  in 
the  conduct  of  the  parties — for  the  distinction  was  determined 
on  before  they  were  born  ;  but  in  the  infinite  wisdom,  sove- 
reignty and  good  pleasure  of  God.  The  onl};-  point  of  dispute 
is,  what  was  the  blessing  thus  distributed?  Was  it  eternal  Hfe? 
Then  this  passage  and  entire  chapter  would  indeed  represent  the 
divine  being,  as  relinquishing  his  moral  government  over  men? 
and  giving  unto  every  one  not  (as  he  says  he  does)  "  according 
to  the  fruit  of  his  doings,"  but  regardless  of  his  conduct.  But 
it  is  evident,  that  this  passage  and  those  which  follow  it  in  this 
chapter,  treat  not  of  personal  election  to  salvation ;  but  the 
choice  of  a  portion  of  the  descendants  of  Abraham  to  be  his 
external,  visible  people,  whom  he  determined  to  separate  from 
the  rest  of  mankind  and  make  the  depositories  of  his  religion. 
This  is  evident  from  various  considerations,  a)  The  Jews  had  so 


Chap.  VI.]  DOCTRINE    OF    ELECTION.  105 

long  regarded  themselves  as  the  peculiar  people  of  God,  that 
they  could  not  brook  the  admission  of  the  Gentiles  to  equality 
of  privileges  under  the  gospel  dispensation.  To  remove  this 
error,  Paul  tells  them,  that  the  election  of  their  father  Jacob  and 
his  descendants  to  this  privilege  in  preference  to  Esau  and  his 
posterity,  was  not  owing  to  any  personal  merit  in  the  former ; 
for  the  election  or  choice  was  made  before  either  of  them  was 
born,  or  had  done  good  or  evil,  b)  Moreover,  he  adds,  that  many 
of  those  thus  elected,  were  not  true  children  of  God,  "  for  they 
are  not  all  Israel  which  are  of  Israel :  neither  because  they  are 
the  seed  of  Abraham,  are  they  all  children."'  But  all  admit, 
that  the  elect,  that  is,  those  who  will  die  believers  and  there- 
fore be  saved,  are  children  of  Abraham  and  of  God  in  the  high- 
est sense,  c)  The  apostle  removes  all  doubt  by  stating  what 
it  was,  to  which  the  descendants  of  Jacob  were  elected.  He 
tells  the  Jews,  that  it  was  determined,  that  "  the  elder  (Esau) 
shall  (be  in  subjection)  serve  the  younger  (Jacob  ;)  that  is,  the 
descendants  of  Jacob  shall,  by  the  special  providence  of  God, 
be  prospered  as  a  nation,  be  chosen  as  the  visible  people  of  God, 
to  whom  should  pertain  the  adoption,  the  (ceremonial)  service, 
(the  giving  of )  the  law,  and  of  whom  concerning  the  flesh, 
Christ  should  come,  and  those  of  Esau  shall  become  subject  to 
them  ;  as  was  the  case  when  the  Edomites  in  the  reign  of 
David  were  subjected  to  the  Israelites.  Here  certainly  is  nothing 
about  personal  election  to  salvation.  Yet  Paul  explicitly  tella 
us  in  V.  11,  12.  that  this  was  the  purpose  of  God,  which  was 
to  stand  or  be  based,  not  on  works,  but  exclusively  on  the  choice 
(election)  of  God.  Now  this  election  to  the  privilege  of  be- 
longing to  the  external  people  of  God,  does  not  necessarily  in- 
volve salvation,  and  is  no  more  difficult  to  be  reconciled  with  the 
justice  of  God,  than  his  permitting  some  men  to  be  bo]n  with 
a  greater  degree  of  talents  or  wealth  than  others.  Especially 
when  we  recollect  the  principle  of  his  moral  government,  which 

>  Verse  6.  7. 

14 


106  HARDENING    OF    PHARAOH's    HEART.  [Art.  I. 

he  has  announced  to  us,  that  "  from  those  to  whom  much  has 
been  given  shall  much  be  requhed,"  and  "  the  servant  that 
knew  his  master's  will  and  did  it  not,  shall  be  beaten  with  many 
stripes."  It  was  in  his  choice  or  election  to  these  external  pri- 
vileges, that  God  loved  Jacob,  and  hated,  that  is,  did  not  thus 
favour  Esau.^  And  well  might  the  apostle  ask,  has  not  that 
Being,  whose  is  the  earth  and  the  fullness  thereof,  a  right  to  dis- 
pense these  favours  as  he  pleases,  as  a  potter  out  of  the  same 
clay  makes  different  vessels,  designed  for  various  uses,  some 
more  honourable  than  others?  With  the  same  sovereignty, 
says  the  apostle,  does  God  proceed  even  in  the  retributions  of 
his  providence.  "  Pharaoh"  was  a  cruel,  abandoned  wretch, 
whom  he  might  in  justice  have  cut  down  much  sooner,  but 
"  he  suffered  him  to  stand"  and  even  "  raised"  him  to  greater 
temporal  distinction,  in  order  that  his  "  power  and  name  might 
be  declared  throughout  all  the  earth,"^  when  his  signal  over- 
throw should  come  upon  him.  That  God  did  by  any  positive 
influence  harden  the  heart  of  Pharaoh,  is  not  only  contrary  to 
the  character  of  God  as  revealed  in  scripture ;  but  directly  con- 
tradicted by  the  inspired  writer  of  the  first  book  of  Samuel,  who 
says,  "  Wherefore  do  ye  harden  your  hearts,  as  the  EgyjHians 
and  Pharaoh  hardened  their  hearts.^ 

6.  John  12.  37 — dO.  But  though  he  had  done  so  many 
miracles  before  them,  yet  they  believed  not  on  him  :  That 
(or  as  the  sense  is,  thus)  the  saying  of  Esaias  the  prophet  was 
fulfilled,  which  he  spake,  Lord  who  hath  believed  our  report? 
And  to  whom  hath  the  arm  of  the  Lord  been  revealed  ?  There- 
fore they  could  not  beheve  (because  they  had  resisted  the  evi- 
dence of  his  miracles,  and  the  "  report"  or  preaching  of  the 
prophet,)  As  Esaias  said  again.  He  hath  blinded  their  eyes,  and 
hardened  their  hearts,  (that  is,  after  they  resisted  the  evidence 
of  the  Saviour's  miracles  and  preaching,  he  withdrew  his  Holy 
Spirit  from  them,  and  abandoned  them  to  their  own  judicial 

»  Verse  13.  ^  Verse  17.  ^  1  Sam.  5:  6. 


Chap.   VI.]  CAUSE    OF    ELECTION.  107 

blindness  and  hardness,  and,  in  this  condition,  they  could  not 
see  with  their  eyes,  nor  understand  with  their  hearts,  nor  be 
converted  to  God,  that  he  should  save  them  or  their  city.) 

7.  The  supposition,  moreover,  that  God  would  be  regulated 
in  his  decrees  or  intentions,  by  the  voluntary  conduct  of  man 
has  sometimes  been  considered  inconsistent  with  the  divine  free- 
dom and  independence.  If  God,  however,  possesses  freedom, 
he  was  free  to  create  moral  agents  if  he  chose  ;  and  if,  as  all 
admit,  he  did  choose  to  create  moral  agents,  why  should  either 
his  freedom  or  independence  prevent  him  from  executing  his  in- 
tentions ?  And  if  it  is  not  inconsistent  with  any  attribute  of  God 
to  treat  men  according  to  their  voluntary  conduct,  that  is,  to 
treat  them  as  moral  agents,  it  could  not  be  inconsistent  for  him 
to  intend  or  purpose  to  do  it.  But  all  acknowledge,  that  God 
does  deal  with  men  as  moral  agents,  without  doing  violence  to 
any  of  his  attributes  ;  therefore  his  intentions  or  decrees  to  do 
so,  cannot  conflict  either  with  his  freedom  or  independence. 

The  specific  voluntary  agency  of  the  sinner,  which  is  the 
condition  of  salvation  under  the  Christian  dispensation,  is /ai^A 
in  the  Lord  Jesus  Christ,  a  voluntary  acceptance  of  the  offers 
of  'mercy-,  on  the  terms  of  the  gospel,  as  a  naked  gratuity, 
purchased  by  the  blood  of  Christ.^  That  this  faith,  or  reliance 
on  the  merits  of  the  Saviour,  is  pleasing  to  God,  it  were  absurd 
to  deny  ;  for  he  has  himself  commanded  it.  Yet,  it  is  equally 
evident,  that  no  gift  ceases  to  be  such,  because  those  to  whom 
it  is  tendered  choose  to  accept  it.  Hence,  the  procuring,  meri- 
torious cause  of  salvation,  cannot  with  propriety   be 

SOUGHT  IN  THE  FACT  THAT  WE  ACCEPT  IT  (bELIEVe)  ;    BUT 

'  For  God  so  loved  the  world,  that  he  gave  his  only  bjegotlen  Son  that 
whosoever  helieveih  in  him  should  not  perish,  but  have  everlasting  life.  Tit. 
3:  5.  Not  by  works  of  righteousness  which  we  have  done,  but  according 
to  his  mercy  he  saved  us,  by  the  washing  of  regeneration  and  renewing  of 
the  Holy  Ghost :  which  lie  shed  on  us  abundantly  through  Jesus  Christ  our 
Saviour. 


108  CAUSE    OF    ELECTION.  (Art.  1- 

IN  THE  EFFICACY  OF  THAT  DIVINE  LOVE,  DISPLAYED  IN  THE 

BLOODY  SCENES  OF  Calvary,  amazing  even  to  the  angelic 
world  ;  and  our  faith  or  detei'mination  to  accept  it^is  merely 
the  appointed  condition.)  the  'performance  of  which  hy  us  ren- 
ders it  morally  j)ossihle  for  God  to  bestow  salvation  on  us.^ 

But  although  it  is  thus  evident,  that  our  salvation  is  not  of 
works  but  of  grace  ;  that  matchless,  free,  eternal  grace  contrived 
and  executed  the  wondrous  plan ;  yet  shall  we  be  rewarded 
according  to  our  works."  Yes,  humble  Christian  !  Thy  wor,ks 
shall  follow  thee,  not  as  a  ground  of  justification,  not  as  a  satis- 
faction to  the  demands  of  the  violated  law ;  for  Christ  and  his 
merits  are  the  only  basis  of  our  hope,  the  only  satisfaction  for 
sin.  He  alone  bare  our  sins  in  his  own  body  on  the  tree.  By 
his  stripes  alone  we  are  healed.  But  the  works  of  the  believer 
shall  be  the  measure  of  his  future  gracious  reward.  Though 
salvation  is  of  grace,  it  is  accepted  or  rejected  by  the  voluntary 
faith  or  unbehef  of  every  individual ;  and  the  relative  degree  of 
the  future  blessedness  of  believers,  will  be  exactly  commensu- 
rate with  the  relative  gradation  of  their  faithfulness  and  activity 
in  life.  They  who  were  distinguished  on  earth  for  piety  and 
zeal  will  be  distinguished  in  heaven.  He  that  converts  a  sinner 
from  the  error  of  his  way,  shall  receive  a  crown  of  rejoicing ;  and 
they  that  turn  many  to  righteousness,  shall  shine  as  the  stars 
in  the  firmament  of  heaven  ! 

It  is  obvious,  that  these  decrees  or  intentions  of  God,  must 

'  The  following  language  of  that  highly  distinguished  American  divine, 
Dr.  Dwight,  appears  entirely  to  accord  with  the  view  here  expressed. 
"  Should  it  be  asked,  Avhy  are  not  all  men  pardoned  \  I  answer,  because 
all  mankind  do  not  evangelically  believe  in  the  atonement,  and  its  author. 
No  man  is  pardoned  merely  because  of  the  atonement  made  by  Christ ;  but 
because  of  his  own  acceptance,  also,  of  that  atonement,  by  faith.  The  way 
is  open,  and  equally  open  to  all  ;  although  all  may  not  be  equally  inclined 
to  \valk  in  it.  The  proffers  of  pardon  on  the  very  same  conditions,  are  made 
with  equal  sincerity  and  kindness,  to  every  man.  He  who  does  not  accept 
them,  therefore,  ought  to  remember,  that  nothing  stands  in  his  way,  but  his 
own  impenitence  and  unbelief." — Theology,  Vol.  II.  p.  218. 


Chap.    VII.]  CREATION. PLURALITY    OF    WORLDS.  109 

be  eternal  :^  for  it  is  admitted  by  all,  that  what  Gt)d  does  in  time 
he  eternally  intended  to  do. 

It  is  equally  clear  that  they  are  utichcmgcable,^  for  no  cir- 
cumstance could  possibly  arise,  unforeseen  by  the  omniscient 
God,  requiring  any  change  in  his  contemplated  action. 


CHAPTER    VII. 

Of  Ci^eation  and  Preservation. 

"  The  one  God,"  say  the  Confessors,  "  is  the  Creator  and 
Preserver  of  all  things  visible  and  invisible." 

I.  The  sacred  volume  represents  God  as  the  Creator  of  the 
"  heavens  and  the  earth"  and  "  all  things  in  them."^  Whether 
by  the  phrase  "the  heavens  and  the  earth"  Moses  meant  to  de- 
signate our  own  earth  alone,  or  refers  to  the  creation  of  all  the 
various  portions  of  the  universe,^  has  been  disputed.  The 
question  also  whether  God  created  a  plurality  of  worlds,  was 
discussed  as  early  as  the  eighth  century  of  the  Christian  era ; 
and  its  decision  must  depend  on  our  definition  of  the  term.  If 
by  world  we  mean  only  our  earth,  then  doubtless  God  created  a 
plurality  of  worlds;  for  it  cannot  be  denied  that  the  other  planets 

'Eph.  1:  4.  According  as  he  hath  chosen  us  in  him  (Christ)  before  the 
foundation  of  the  world,  that  we  should  be  holy  and  without  blame  before 
him  in  love.     2  Tim.  2:  9. 

^Rom.  8:  29.  30.  For  whom  he  A\A  foreknow  (of  whom  he  foreknew, 
that  they  would  accept  the  offers  of  salvation)  he  also  did  predestinate  to  be 
conformed  to  the  image  of  his  Son,  that  he  might  be  the  first  born  among 
many  brethren.  Moreover,  whom  he  did  predestinate  (those  whom  his 
omniscience  "  foreknew"  v.  29o)  them  he  also  called,  and  whom  he  called, 
them  he  also  justified,  and  whom  he  justified,  them  he  also  glorified. 

^  Gen.  1:  1.  In  the  beginning  God  created  the  heaven  and  the  earth. 
Col.  1:  16.  For  by  him  were  all  things  created,  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible  ;  whether,  they  be  thrones,  or  dominions, 
or  principalities  or  powers ;  all  things  were  created  by  him  and  for  him. 

<Matt.  28:  18     Acts  4:  24.     14:  15. 


'10  TIME    OF   CREATION, — SABBATH.  [Art.  I- 

and  innumerable  heavenly  bodies  are  also  the  workmanship 
of  his  hands ;  and  that  strong  reasons  from  analogy  exist  for 
the  opinion,  that  they  are  inhabited  by  living  beings,  and  moral 
agents,  who  unite  with  us  in  forming  the  grand  moral  empire 
of  Jehovah.  The  term  world,  however,  also  signifies  the  entire 
mass  of  all  created  things,  considered  as  one  whole. 

II.  The  term,  creatiofi  may  signify  the  formation  of  some- 
thing out  of  pre-existent  matter,  or  out  of  nothing.  But  whether 
the  Mosaic  creation  refers  to  the  present  organization  of  matter 
or  to  the  formation  of  its  primary  elements,  it  is  not  easy  to  de- 
cide. The  question  is  certainly  not  determined  by  the  usage  of 
the  original  words  (N*l^»  nb'I?),which  are  frequently  employed 
to  designate  mediate  formation.  Should  the  future  investiga- 
tions of  physical  science,  bring  to  light  any  facts,  indisputably 
proving  the  anterior  existence  of  the  matter  of  this  earth,  such 
facts  would  not  militate  against  the  Christian  Scriptures.  But 
we  should  ever  bear  in  mind,  that  to  the  omnipotent  Jehovah, 
the  immediate  creation  of  the  world  is  perfectly  as  easy  as  its 
formation  from  any  pre-existent  materials. 

III.  The  thne  when  the  creation  occurred,  was  about  5833 
years  ago,  that  is,  about  4000  years  before  the  birth  of  Christ. 
It  is  probable  that  it  occurred  in  autumn  ;  as  the  fruits  of  the 
earth  and  all  other  things  were  created  in  a  state  of  maturity.' 

The  time  occupied  in  the  creative  work,  was  six  days.  The 
instantaneous  creation  of  the  whole  universe  would  have  been 
equally  easy  to  the  creative  will  of  God  ;  but  for  wise  reasons 
the  Author  of  the  universe  preferred  successive  creation,  perhaps 
to  render  these  displays  of  his  omnipotence  intelligible  to  the 
higher  spirits,  the  morning  stars'^  that  sang  together,  and  the 

'  Gen.  2:  5.  And  (God  made)  every  plant  of  the  field  before  it  was  in  the 
earth  and  every  herb  of  the  field  before  it  grew:  for  the  Lord  God  had  not 
caused  it  to  rain  upon  the  earth,  and  there  was  not  a  man  to  till  the  ground. 

2  Job  38:  7.  When  the  morning  stars  sang  together,  and  all  the  sons  of 
God  shouted  for  joy. 


Chap.    VII.]  SABBATH,    PRESERVATION.  Ill 

sons  of  God  which  shouted  for  joy,  when  earth's  foundations 
were  laid.'  When  God  had  completed  the  creation,  he  beheld 
the  work  of  his  hands,  and  pronounced  it  very  good,^  that  is, 
free  from  moral  or  physical  evil,  and  well  calculated  to  effect 
the  design,  with  which  he  created  it. 

IV.  Having  in  six  successive  days  completed  the  formation 
of  all  things,  the  Author  of  our  being  rested;^  that  is,  ceased  from 
creation  on  the  seventh  day ;  and  hlessedit^  and  set  apart  that 
portion  of  time  for  sacred  purposes.  Thus  did  our  heavenly 
Father  formally  institute  a  day  of  rest  or  abstinence  from  world- 
ly labour  :  By  sanctifying  it,  he  set  it  apart  for  holy  purposes  ; 
and  thus  rendered  obligatory  on  the  entire  human  family  of 
every  generation  and  age,  the  religious  observance  of  one  day 
in  seven. 

V.  But  matter  either  in  its  chaotic  state  or  in  an  organized 
form  does  not  possess  the  attribute  of  self-subsistence.  To  the 
same  divine  hand,  therefore,  which  called  it  into  existence,  must 
its  continuance  in  being  be  attributed.  The  preservation  of 
the  universe,  in  many  of  its  parts,  is  nothing  else  than  continued 
creation.  It  is  true,  God  causes  the  stated  reproduction  of  all 
the  various  species  of  creatures  according  to  fixed  laws,  that  is, 
in  a  uniform  way.  He  also  effects  his  object  immediately,  by 
preserving  to  all  the  particles  of  matter,  the  properties  which  he 
originally  bestowed  on  them ;  and  employs  objects  already  exist- 
ing, in  the  reproduction  of  new.  Nevertheless,  what  does  the 
a('orn  know  of  the  mountain  oak,  which  in  the  process  of  time 

*  Where  wast  thou  when  I  laid  the  foundations  of  the  earth  ]  v.  4. 

^  Gen.  1:  31.  And  God  saw  ever^j  thin^hat  he  had  made,  and  behold 
it  was  very  good. 

^  Gen.  2:  2.  And  on  the  seventh  day  God  ended  the  work  wliich  he  had 
made ;  and  he  rested  on  the  seventh  day  from  all  his  work  which  he  had 
made. 

*  And  God  blessed  the  seventh  day,  and  sanctified  it ;  because  that  in  it 
he  rested  from  all  his  work  which  God  created  and  made.  v.  3. 


112  PRESERVATION.  [Art.  I. 

proceeds  from  it  ?  Or  what  does  the  grain  of  seed  wheat  know 
of  the  stalk,  which  grows  out  of  it  ?  Much  less  can  the  acorn  be 
regarded  as  tlie  creator  of  the  oak  ;  or  the  vegetable  seeds,  of  the 
plants  which  God  produces  from  them  ?  Nor  is  the  case  differ- 
ent with  animated  beings.  The  hen  is  ignorant  of  the  brood, 
which  is  to  emanate  from  her  eggs,  at  the  term  of  her  incuba- 
tion. Nor  is  the  process  of  generation  less  incomprehensible  in 
beings  of  higher  and  rational  nature;  nor  God  any  less  the  actual 
Creator  of  every  individual.  In  the  same  sense,  and  in  the  same 
mediate  manner,  is  God  the  real  preserver  of  every  thing  that 
exists  throughout  the  universe.  It  is  God,  reader,  that  preserves 
you  every  moment  of  your  existence.  Every  breath  you  draw 
and  every  beating  pulse  that  throbs  at  your  heart  proclaims  to 
you  the  continued  goodness  and  preserving  care  of  your  heaven- 
ly Father,  and  calls  on  you  for  gratitude  in  word  and  work. 
Reflect  on  the  intricate  machinery  of  which  your  body  consists, 
on  the  numerous  bones,  the  five  hundred  and  twenty-seven 
muscles,  the  complicated  glands,  the  tender  nerves  and  innume- 
rable blood  vessels  diffused  throughout  your  body,  all  every 
moment  liable  to  disorder,  and  well  may  you  exclaim  with  the 
pious  songster  of  Zion, 

Our  life  contains  a  thousand  springs, 

And  dies  if  one  be  gone  ; 
Strange,  that  a  harp  of  thousand  strings 

Should  keep  in  tune  so  long. 

But  His  our  God  supports  our  frame. 

The  G(^  that  formed  us  first : 
Salvation  to  th'Almighty  name, 

That  reared  us  from  the  dust. 

While  we  have  breath,  or  life,  or  tongues, 

Our  Maker  we'll  adore  ; 
His  Spirit  moves  our  heaving  lungs, 

Or  they  would  breathe  no  more. 


Chap.  VIII.]  ANGELS.  113 

CHAPTER   VIII. 

Of  Angels. 

'  I.  The  Scriptures  teach  us,  that  prior  to  the  formation  of 
man/  God  created  a  numerous  order  of  beings  of  higher  rank, 
termed  angels,  by  which  are  intended  spirits  possessed  of  in- 
tellectual and  moral  excellence  superior  to  that  of  man,^  em- 
ployed by  God  as  the  ministers  of  his  providence.  They  are 
also  called  morning  stars,  sons  of  God,  cherubim,  seraphim, 
thrones,  dominions,  principalities  and  powers  f  and  appear  to 
be  characterized  by  diversity  of  rank.^ 

Angels  are  engaged  in  serving^  and  worshipping  God,®  and 
ministering  to  them  that  shall  be  heirs  of  salvation.''  Lazarus 
was  borne  by  angels  into  Abraham's  bosom  f  angels  conducted 
Peter, ^  and  the  apostles'"  out  of  prison ;  informed  Paul  that 
he  should  escape  in  the  shipwreck;"  appeared  to  Zechariah,''^ 

^  Job  38:  4.  7.  Where  wast  thou  when  I  laid  the  foundation  of  the  earth  1 
— When  the  morning  stars  sang  together  and  all  the  sons  of  God  shouted 
for  joy?     Matth.  26:  53.  Dan.  7:  10. 

^  Psalm  103:  20.  Bless  the  Lord,  ye  his  angels,  that  excel  in  strength, 
that  do  his  commandments,  hearkening  unto  the  voice  of  his  word.  2  Thess. 
1:  7.  But  of  that  day  and  hour  knoweth  no  man,  not  even  the  angels  in 
heaven. 

^  Ezek.  10:  19.  And  the  cheruhim  lifted  up  their  wings,  and  mounted  up 
from  the  earth  in  my  sight.  Is.  6:  2.  Above  it  stood  the  seraphim  ;  each  one 
had  six  wings :  with  twain  he  covered  his  face,  with  twain  he  covered  his 
feet :  and  with  twain  he  did  fly.    Col.  1:  16.    Heb.  1:  4.  6.   Dan.  4:  17. 

^  1  Thess.  4:  16.  For  the  Lord  himself  shall  descend  from  heaven  with 
a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of  God :  and 
the  dead  in  Christ  shall  rise  first. 

^  Rom.  8:  38.  For  I  am  persuaded  that  neither  death  nor  life,  nor  an- 
gels, nor  principalities,  nor  powers,  nor  things  present,  nor  things  to  come, 
&c. 

«  Col.  1:  16.  ■'  Eph.  1:  21.   1  Pet.  3:  22.  «   Luke  16:  22. 

9  Acts  12:  7.         '"  Acts  5:  19.  20.         "  27:  23.  >2  j^yj^g  j.  jj 

15 


114  EVIL   SPIRITS.  [Art.  1. 

and  celebrated  with  demonstrations  of  celestial  joy  the  glorious 
advent  of  the  Saviour.'  They  are  doubtless  subject  to  the  same 
moral  code,^  which  regulates  the  human  family,  and  constitute, 
like  the  latter,  a  part  of  the  grand  moral  empire  of  Jehovah. 

11.  Yet  some  of  these  happy  and  holy  spirits  kept  not  theii 
first  estate  f  but,  at  a  time  and  in  a  manner  unknown  to  us, 
like  man  transgressed  the  covenant.  By  this  rebellion  they  for- 
feited their  primitive  innocence  and  happiness,  were  banished 
into  the  regions  of  despair,  where  they  are  now  suffering,  and 
reserved  in  everlasting  chains  of  darkness  to  the  judgment  of  the 
great  day.  These  apostate  spirits  are  by  the  sacred  writers  de- 
nominated devils,  and  one  of  their  number,  who  is  leader  of  the 
rest,  is  termed  Satan,  and  sometimes  Beelzebub,  Dragon,  <fcc.^ 

It  cannot' be  doubted,  that  these  evil  spirits  also  exert  an  im- 
portant and  baneful  influence  on  the  human  family.  Satan 
tempted  our  first  parents,'  tempted  the  Saviour,^  and  tempted 
Judas^  to  betray  his  Master.  In  short  he  is  emphatically  styled 
"  the  tempter,"  and  is  represented  as  going  about  like  a  roaring 

'  Luke  2:  9,  &c. 

^  Matth.  4:  10.  Thy  kingdom  come  ;  thy  will  be  done  on  earth  as  it  is 
in  heaven. 

^  Jude  V.  6.  And  the  angels,  who  kept  not  their  first  estate,  but  left 
their  own  habitation,  he  hath  reserved  in  everlasting  chains,  under  dark- 
ness, unto  the  judgment  of  the  great  day.    2  Pet.  3:  4. 

■*  Job  1:  12.  And  the  Lord  said  unto  Satan,  Behold  all  that  he  hath  is 
in  thy  power  ;  only  upon  himself  put  not  forth  thine  hand.  So  Satan  went 
forth  from  the  presence  of  the  Lord.  Rev.  12:  9.  And  the  great  Dragon 
was  cast  out,  that  old  serpent  called  the  devil  and  satan,  which  deceiveth 
the  whole  world,  he  was  cast  out  into  the  earth,  and  his  angels  were  cast 
out  with  him.  Isaiah  14:  12.  How  art  thou  fallen  from  heaven,  O 
Lucifer,  son  of  the  morning  !  How  art  thou  cut  down  to  the  ground,  who 
didst  weaken  the  nations. 

5  Gen.  3.  «  Matth.  4:  3—12. 

■'  John  13:  2.  And  supper  being  ended,  (the  devil  having  now  put  into 
the  heart  of  Judas  I&cariot,  Simon's  son,  to  betray  him). 


Chap.  VIII.]  TEMPTATIONS    OF    SATAN    AND    THE    HEART.  1  1 ''j 

lion,  seeking  whom  he  may  devour.'     It  may  be  difficult  in 
many  cases  to  distinguisli  between  the  temptations  of  Satan,  and 
the  suggestions  of  our  own  depraved  nature.     Nor  is  it  essen- 
tially necessary,  that  we  be  able  thus  to  discriminate,  as  the 
general  precept  of  inspiration  is  alike  applicable  to  sinful  solici- 
tations from  whatever  source  they  arise.     "  Resist  the  tempter 
and  he  will  flee  from  you."     The  following  observations  how- 
ever will  in  many  cases  enable  us  to  distinguish  the  source  of 
our  temutations.     a)  When  a  person  hopefully  converted  to 
God,,  is  tempted  to  those  actions  which  formerly  constituted  his 
besetting  sins,  the  temptation  is  probably  to  be  attributed  to  the 
relic  of  sinful  propensity  yet  adhering  to  him.  Every  such  r^eviv- 
ing  energy  of  native  depravit} ,  impairs  his  evidence  of  true 
piety  ;  and  unless  he  betake  himself  immediately  to  some  holy 
employment  of  the  mind,  to  prayer,  reading  or  contemplating 
divine  truth,  he  is  in  awful  danger  of  becoming  again  the  slave 
of  sin,  and  gradually  losing  all  sense  of  divine  things  from  his 
soul,    b)  Temptations  may  be  attributed  to  the  same  source,  if 
the  objects  naturally  calculated  to  excite  them,  be  present,  and 
we  have  incautiously  been  dallying  with  them,     c)  But  these 
suggestions  may  be  attributed  to  the  influence  of  Satan,  if  we 
are  tempted  to  perform  acts  which  are  contrary  to  our  prevailing 
state  of  mind,  not  coincident  with  former  besetting  sins,  and 
to  which  we  have  given  no  occasion  by  sinful  dalliance;  as 
when  a  truly  pious  man,  who  never  had  been  profane,  is  tempt- 
ed to  curse  God :  or  when  a  true  believer,  who  had  never  been 
inchned  to  infidelity,  is,  in  the  midst  of  prayer,  tempted  to 
doubt  the  existence  of  the  Being  to  whom  his  supplications  are 
addressed,  as  was  on  one  occasion,  that  eminent  man  of  God, 
Franke.     d)  They  are  probably  attributable  to  the  same  source, 
when  they  contemplate  actions  contrary  to  our  constitutional 
temperament  or  disposition;  as  when  Peter,  naturally  of  preci- 

'  1  Pet.  5:  8.     Be  sober,  be  vigilant ;  because  your  adversary,  the  devil, 
as  a  roaring  lion,  walketh  about,  seeking  whom  he  may  devour. 


116  ^  INVOCATION    OF   ANGELS.  [Art.  I. 

pitate  and  intrepid  character,  was  tempted  through  fear  to  deny 
his  Lord. 

Instances  have  occurred,  in  which  persons  of  acknowledged 
piety,  have  been  tempted  to  self-destruction.  If  they  occur  in 
a  state  of  health  and  serenity  of  mind,  they  may  result  from 
Satanic  influence.  But  if,  as  is  usually  the  case,  the  individual 
is  of  a  melancholy  temperament,  they  are  the  offspring  of  bodily 
and  mental  disease,  and  .can  be  permanently  remedied  only  by 
such  medical  prescriptions,  as  will  restore  their  subjects  to  health. 
In  all  cases,  where  persons  thus  situated  actually  perform  the 
mysterious  deed,  they  must  be  regarded  as  having  lost  all  self 
control,  and  with  it  all  responsibility  for  their  actions. 

In  every  instance  it  is  the  duty  of  man  to  withdraw  his  mind 
from  any  object  of  temptation,  to  shun  the  occasions  where 
they  occur,  and  by  prayer  and  the  other  appointed  means  of 
grace  to  live  near  to  God.  Thus  doing  we  have  the  pleasing 
assurance  that  our  heavenly  Father  will  not  suffer  us  to  be 
tempted  above  what  we  can  bear,  and  that  with  the  temptation 
he  will  always  grant  us  grace  equal  to  our  day,  and  make  a  way 
to  escape.' 

The  employment  of  angels  by  the  providence  of  God,  to 
minister  to  the  heirs  of  salvation  on  earth,  is  a  subject  of  pleasing 
reflection,  and  affords  just  scope  for  speculations  of  the  most 
thrilling  character  as  to  the  particular  sainted  relations  or  friends 
who  may  be  hovering  around  us  as  messengers  ot  heaven.  Yet 
we  should  ever  remember,  that  they  act  not  independently ; 
but  as  the  implicit  servants  of  God,  and  in  strict  accordance 
with  divine  command.  Not  unto  them  therefore  ought  either 
our  confidence,  or  prayers,  or  adoration  to  be  directed  ;  but  unto 
the  one  God,  through  Jesus  Christ,  whose  servants  angels  are, 
and  to  whom  alone  we  are  indebted  for  every  blessing,  whether  it 
be  conveyed  to  us  through  angelic  agency,  or  any  other  channel. 

'  1  Cor.  10:  13. 


Chap.  VIII.]  INVOCATION    OF    ANGELS.  117 

That  the  invocation  or  the  worship  of  angels  is  useless  and 
sinful,  appears  evident,  a)  We  have  not  the  least  assvn-ance 
that  the  saints  and  angels  ever  know  any  thing  about  even  the 
millionth  part  of  the  prayers  idly  addressed  to  them  in  different 
parts  of  the  world.  Like  ourselves  they  are  finite  creatures, 
and  for  ought  we  know,  can  attend  to  no  more  than  one  indi- 
vidual at  a  time.  Yet,  what  short  of  divine  omniscience  could 
make  them  aquainted  with  simultaneous  prayers  of  more  than 
a  hundred  millions  of  Roman  Cathohcs  at  stated  seasons?  Either 
all  these  prayers  except  one  or  at  most  a  few,  must  be  thrown 
away,  or  the  Romanists  must  regard  the  saints  as  omniscient, 
that  is,  must  in  effect  deify  them.  And  what  better  would  this 
be  than  the  polytheism  of  the  ancient  pagans  ? 

b)  He  alone  who  died  for  us,  can  make  intercession  accord- 
ing to  the  sacred  volume ;  for  the  atonement  and  intercession 
are  there  conjoined.' 

c)  He  alone  can  be  qualified  to  present  our  petitions  success- 
fully to  God,  who  possesses  power  to  cleanse  them  of  their  pol- 
lutions, to  which  neither  angel  nor  archangel  is  competent. 

d)  The  sacred  volume  puts  this  question  to  rest  by  the  ex- 
plicit declaration  that  there  is  but  one  mediator  betwixt  God 
and  men,  the  man  Christ  Jesus.^ 

e)  That  the  worship  of  angels  in  any  sense,  is  highly  crimi- 
nal, we  cannot  doubt ;  for  Paul  expressly  condemns  it,  and 
exhorts  the  Colossians  not  to  suffer  any  one  to  beguile  them 
into  the  worshipping  of  angels.^ 

*  Rom.  8:  34.  Who  is  he  that  condemneth  T  It  is  Christ  that  died,  yea 
rather  that  is  risen  again,  who  is  even  at  the  right  hand  of  God,  who  also 
maketh  intercession  for  us. 

^  1  Tim.  2:  5.  6.  For  there  is  one  God,  and  Mediator  between  God  and 
men,  the  man  Christ  Jesus  ;  who  gave  himself  a  ransom  for  all  to  be  testi- 
fied (published)  in  due  time. 

^  Let  no  man  beguile  you  of  your  reward  in  a  voluntary  humility  (some 
outward  mode  of  expressing  humility  not  enjoined  by  God,  but  prescribed 
by  the  will  of  man,)  and  worshipping  of  angels,  intruding  into  those  things 
which  he  hath  not  seen,  vainly  puffed  up  by  his  fleshly  mind. 


lis  INVOCATION   OF    ANGELS.  [Art.  I. 

f)  The  angel  in  the  Revelation,  expressly  forbade  John  to 
worship  him  on  the  ground  that  angels  are  also  fellow-servants 
of  God,  and  that  God  alone  is  to  be  worshipped.' 

g)  Finally,  it  is  one  of  the  unchangeable  precepts  of  the 
decalogue,  binding  on  all  men,  and  all  nations  and  all  ages  of 
the  world,  that  we  should  worship  the  Lord  our  God  and  serve 
him  alone. ^ 

It  has  been  said  that  Abraham,  Jacob,  and  Joshua  worship- 
ped angels,  but  without  any  ground  :  for  they  worshipped  the 
Son  of  God,  who  had  appeared  to  them.  Abraham  calls  him 
Jehovah^  (Lord,)  the  judge  of  all  the  earth,  and  prays  him  for 
the  safety  of  Sodom.  That  the  angel  with  whom  Jacob  wrestled 
was  the  same  uncreated  being  we  learn  from  Hosea,^  where  he 
is  said  to  have  exhibited  strength  in  conflict  with  God.  And 
Joshua  worshipped  the  same  uncreated  angel,  for  he  terms 
him  Captain  of  the  Lord's  hosts.*^  These  passages  therefore 
neither  contradict  the  plain  precepts  above  cited,  nor  afford  any 
countenance  to  the  species  of  idolatry,  termed  worship  of  angels. 


CHAPTER    IX. 

The  Origin  and  Primitive  State  of  Man. 

To  man,  a  being  possessed  of  such  exalted  faculties,  capable 
of  acquiring  knowledge,  and  naturally  thirsting  for  its  acquisi- 
tion, few  questions  can  possess  greater  interest  than  that  concern- 

'  Rev.  22:  8.  9.  And  when  I  had  heard  and  seen,  I  fell  down  to  wor- 
shij)  before  the  feet  of  the  angel,  which  showed  me  these  things.  Then 
saith  he  unto  me,  See  thou  do  it  not ;  for  I  am  thy  fellow-servant,  and  of 
thy  brethren  the  prophets,  and  of  them  which  keep  the  sayings  of  this  book  : 
WORSHIP  God.     See  ch.  19:  20. 

^  Matt.  4:  10.  Then  saith  Jesus  unto  him.  Get  thee  hence,  Satan,  for 
it  is  written,  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve.     Deut.  6:  13.   10:  20.     1  SamuelT:  3.     Exod.  20:  3. 

3  Gen.  18.  "  12:  3.  *  Josh.  5:  14.  15. 


Chap.  IX.]  ORIGIN    OF    MAN.  119 

ing  his  own  origin.  If  he  apphes  to  reason  for  instruction,  he 
receives  nothing  but  vague  unsatisfactory  conjecture  in  reply. 
We  can  trace  our  hneage  back  for  several  generations  by  the 
aid  of  tradition,  and  if  we  consult  written  records  of  profane 
historians  we  can  trace  back  the  human  family  to  a  great  de- 
luge, the  time  of  which  they  very  indefinitely  fix.  The  great 
body  of  profane  histories,  long  before  they  reach  so  great  an  an- 
tiquity, have  degenerated  to  mere  mythological  fiction.  In  the 
word  of  God  alone  do  we  find  an  authentic  account  of  this 
matter  ;  and  although  there  are  some  things  remarkable  and  to 
us  inexplicable  contained  in  it,  no  other  less  objectionable  can 
possibly  be  conceived  or  has  ever  been  suggested  by  the  imagi- 
nation of  man. 

The  scriptures  inform  us,  that  on  the  sixth'  day  of  the 
creative  week,  about  4000  years  before  the  birth  of  the  Saviour, 
after  God  had  created  the  earth  and  all  the  other  things  on  it, 
he  made  man  out  of  the  dust  of  the'  earth,  a  being  possessed  of 
soul  and  body,^  placed  him  in  the  garden  of  Eden,^  and  gave 
him  dominion  over  all  the  other  living  things  on  earth.^ 

Our  first  parents,  when  they  proceeded  from  the  hand  of 
their  Creator,  were  endowed  with  superior  physical,  intellectual 
and  moral  excellencies ;  and  are  therefore  said  to  have  been 
created  in  the  image  of  their  Maker.'     Being  free  from  the 

1  Gen;  1;  26.  31. 

^  Gen.  2:  7.  And  the  Lord  formed  man  of  the  dust  of  the  ground  and 
breathed  into  his  nostrils  the  breath  of  hfe  :    and  man  became  a  living  soul. 

^  Gen.  2:  15  And  the  Lord  God  took  the  man,  and  put  him  into  the  garden 
of  Eden  to  dress  it,  and  to  keep  it. 

*  Gen.  1:  28.  And  God  blessed  them,  and  God  said  unto  them,  Be 
fruitful  and  multiply  and  replenish  the  earth  and  subdue  it ;  and  have 
dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over 
every  living  thing  that  moveth  upon  the  earth. 
*  ^  Gen.  1:  27.  So  God  created  man  in  his  own  image,  in  the  image  of 
God  created  he  him ;  male  and  female  created  he  them. 


120  PRIMITIVE    STATE    AND    POWER    OF    MAN.  [Art.   I. 

seeds  and  effects  of  disease,  their  bodies  were  doubtless  much 
superior  in  strength,  symmetry  and  beauty  to  those  of  the 
present  generations  after  the  havoc  made  in  the  human  con- 
stitution' by  near  6000  years  of  effeminacy,  luxury  and  excess. 
We  know  too,  that  although  their  bodies  were  probably  cor- 
ruptible in  their  nature,  God  had  given  them  means  for  the 
perpetual  preservation  of  life,  and  would  in  all  probability  not 
have  withdrawn  them  if  they  had  not  sinned.^  Yea,  might  not 
these  bodies  perhaps  have  been  gradually  elevated  into  spii  itual 
(glorified  crvsufxarixa)  bodies,  and,  without  being  subjected  to 
death,  have  ultimately  been  transferred  to  heaven  ?  His  in- 
tellectual powers  also,  were  doubtless  superior,  for  it  is  a  subject 
of  daily  experience,  that  disease  and  a  course  of  wickedness 
impair  the  energies  of  the  mind,  no  less  than  of  the  body.^ 
And,  whatever  ratmiale  may  be  adopted  of  the  fact,  or  what- 
ever different  opinions  may  be  adopted  of  the  seat  and  precise 
nature  of  the  evil,  no  believer  in  Scripture  can  doubt  that  the 
moral  abilities  of  man  have  been  radically  affected  by  the  fall, 
that  in  his  primitive  state  he  possessed  in  a  much  higher  degree, 
both  the  abiUty  and  disposition  to  do  .the  will  of  his  heavenly 
Father.  For  we  are  expressly  told,  that  when  we  are  "renewed 
in  the  spirit  of  our  minds,  we  put  on  the  new  man,  which  after 
(in  the  likeness  of)  God,  is  created  in  righteousness  and  true 
holiness."^ 

^  Gen.  47:  9.  Jacob  said  unto  Pharaoh,  the  days  of  the  years  of  my 
pilgrhnage  are  an  hundred  and  thirty  years ;  few  and  evil  have  the  days  of 
the  years  of  my  life  been,  and  have  not  attained  unto  the  days  of  the  years 
of  the  life  of  my  fathers  in  the  days  of  their  pilgrimage.  Psalms  55:  2S. 
Bloody  and  deceitful  men  shall  not  live  out  half  their  days. 

2  Gen.  3:  22.  And  now,  lest  he  put  forth  his  hand  and  take  also  of  the 
tree  of  life,  and  eat  and  hve  forever. 

•■'  Col.  3:  10.  And  have  put  on  the  new  man,  which  is  renewed  in 
knowledge  after  the  image  of  him  that  created  him. 

4  Ephes.  4:  23.  24. 


Chap.  IX.]  VARIETY  OF  COMPLEXION  IN  THE  HUMAN  RACE.  121 

Our  first  parents  were  moreover  placed  under  a  moral  gov- 
ernment, that  is,  in  a  state  of  probation,  under  a  law  Justin  its  na- 
ture, salutary  in  its  tendency,  having  the  promise  of  the  conti- 
nued favour  of  God  if  they  remained  faithful,  and  the  menace 
of  death  if  they  transgressed.  This  law  was  none  other  than  the 
moral  law  afterwards  republished  from  Sinai,  together  with  a 
few  positive  precepts  more  specifically  discussed  under  the  next 
article.  The  obedience  required  was  entire,  spiritual,  perpetual, 
and  perfect,^  for  less  than  this  God  could  not  consistently  re- 
quire. 

It  has  bsen  objected  to  the  scripture  account  of  the  origin 
of  the  human  race,  that  the  deduction  of  all  nations  from  our 
first  parents,  or  from  the  family  of  Noah,  is  inconsistent  with  the 
great  diversity  of  complexion  between  the  Africans  and  us. 
To  this,  however,  we  reply,  that  had  we  no  other  evidence  in 
the  case,  the  connexion  between  climate  and  complexion  is 
sufficiently  attested  by  the  fact,  which  even  the  infidel  Buffon 
acknowledges,  that  "  man  is  lohite  in  Europe,  black  in  Africa, 
yelloio  in  Asia,  and  7'ed  in  America  :  where  the  heat  is  exces- 
sive, as  in  Guinea  and  Senegal,  the  people  are  perfectly  black  ; 
where  less  excessive,  as  in  Abyssinia,  the  people  are  less  black; 
where  it  is  more  temperate,  as  in  Barbary  and  Arabia,  they  are 
brown  ;  and  where  mild,  as  in  Europe,  and  in  lesser  Asia,  they 
are  fair"  But  there  is  another  still  stronger  fact  in  existence 
which  seems  to  leave  no  room  for  doubt.  In  Cochin,  on  the 
Malabar  coast,  there  is  a  colony  of  Jews  originally  from  Pal- 
estine, and  therefore  fair;  but  at  present  they  are  as  bkick  as 
the  other  Malabarians,  who  are  almost  as  black  as  the  inhabit- 
ants of  Guinea.  Yet  these  Jews  have  not  intermarried,  but  re- 
mained a  separate  people  during  the  several  centuries  of  their  res- 

^  Gal.  3:  10.     For  as  many  as  are  of  the  works  of  the  law,  are  under  the 
curse  ;  for  it  is  written,  Cursed  is  every  one  that  continueth  not  in  all  things 
whicli  are  written  in  the  book  of  the  law  to  do  them. 
16 


122  VABIETV  OP   COMPLEXION.  [Art.  !• 

idence  in  that  country.  Again,  the  Portuguese  who  settled  at 
Ceylon  a  few  centuries  since,  have  become  blacker  than  the 
natives:  and  the  Portuguese,  who  settled  near  the  Maudingoes 
three  centuries  ago,  have  become  so  black  as  to  be  called  ne- 
groes, which  they  however  resent  as  an  indignity.  Nor  does  the 
curly  hair  of  the  negro  present  any  difficulty.  It  results  from 
the  extreme  lieat  and  dryness  of  the  air,  and  Europeans  have 
found  a  partial  effect  of  this  kind  in  themselves  during  a  short 
residence  under  the  vertical  rays  of  the  torrid  sun.  M.  De 
Pages,  between  17G7 — 1771,  says  "  My  own  hair  became  more 
dry  and  delicate  than  usual,  and  receiving  little  nourishment 
from  a  checked  perspiration,  showed  a  disposition  to  ass-ume 
the  same  frizzled  and  woolly  appearance — and  my  complex- 
ion at  length  differed  little  from  that  of  a  Hindoo  or  Arab."^ 
It  is  probable,  that  one  or  more  thousand  years  are  requisite,  be- 
fore the  entire  influence  of  climate,  local  peculiarities,  food,  air, 
water,  (fcc.  is  exerted  :  and  as  long  a  residence  of  the  African  in 
a  different  climate  may  elapse  before  every  vestige  of  his  pecu- 
liarities is  effaced.  The  fact  therefore  that  the  second  and 
third  generation  of  Africans  among  us  exhibit  only  a  slight  ap- 
proximation to  the  complexion  of  our  climate  proves  nothing. 
In  five  or  ten  centuries  we  have  no  doubt  the  African  would 
become  entirely  white  among  us.  It  is  thus  evident  that  expe- 
rience fully  sustains  the  declaration  of  Moses  and  Paul,  that  all 
the  nations  of  the  earth  are  descended  of  one  blood.*^ 

*■  Dr.  Eveleigh's  Bampton  Lectures,  p.  p.  276.  292. 

^  Acts  17:  20.  And  hath  made  of  one  blood,  all  nations  of  men,  for  to 
dwell  on  all  ^he  face  of  the  earth,  and  hath  determined  the  times  before 
appointed  and  the  bomids  of  their  habitation. 


Chap.  X.]  NATURAL  DEPRAVITY.  123 


CHAPTER   X. 

OF  THE   DEPRAVITY    OF    MAN. 

ART  II.    OF  NATURAL  DEPRAVITY. 

Our  churches  Hkewise  teach,  that  since  the  fall  of 
Adam,  all  men  who  are  naturally  engendered,  are 
born  with  a  depraved  nature,  that  is,  without  the  fear 
of  God  or  confidence  towards  him,  but  with  sinful 
propensities :  and  that  this  disease,  or  natural  depra- 
vity, is  really  sin,  and  still  condemns  and  causes 
eternal  death  to  those  who  arc  not  born  again  by 
baptism  and  the  Holy  Spirit. 

The  Lutheran  church  has  always  regarded  the  doctrine  of 
natural  depravity  as  a  primary  article  of  the  Christian  System. 
Nor  can  it  with  propriety  be  viewed  in  any  other  light,  as  it  is 
the  only  certain  basis  for  our  behef  in  the  necessity  of  a  Saviour, 
and  of  the  sanctifying  influences  of  the  Holy  Spirit.  The  doc- 
trine is,  moreover,  so  frequently  and  forcibly  inculcated  in  the 
word  of  God,  that  no  man  ought  to  profess  to  be  a  believer  in 
the  scriptures,  who  denies  its  truth.  ^ 


'  Gen  8:  21.  For  the  imagination  of  man's  heart  is  evil  from  his  youth. 
Gen.  6:  5.  And  God  saw  that  the  wickedness  of  man  was  great  in  the 
earth,  and  that  every  imagination  of  the  thoughts  of  his  heart  was  only  evil 
continually.  Rom.  3:  9 — 12.  There  is  none  righteous,  no,  not  one — there 
is  none  that  understandeth,  that  seeketh  after  God — there  is  none  that  doeth 
good,  no,  not  one.  Eccles.  7:  20.  For  there  is  not  a  just  man  upon  earth 
that  doeth  good  and  sinneth  not. 


124  ORIGIN    OF    HUMAN    DEPRAVITY.  [Alt.  II. 


I.   The  origin  of  human  depravity. 

Reason  can  indeed  teach  us  the  fact  of  our  depravity,'  but 
sheds  not  a  sohtary  ray  of  Ught  on  its  origin.  The  only  ra- 
tional sohition  of  the  introduction  of  evil  into  the  world,  is  con- 
tained in  the  sacred  volume.^ 

From  this  we  learn,  a)  that  Satan,  assuming  the  form  of  a 
serpent,  tempted  our  first  parents  to  eat  of  the  forbidden  fruit. 
b)That  yielding  to  this  temptation,  they  voluntarily  transgressed 
the  law,  which  they  knew  had  been  appointed  of  God  as  the  test 
of  their  obedience  to  him,  the  author  of  their  being,  their  con- 
stant benefactor  and  moral  governor.  This  law  they  might 
have  fulfilled  with  the  utmost  facility,  and  the  awful  conse- 
quences of  disobedience  had  been  distinctly  portrayed  to  them 
by  God  himself,  c)  That  when  they  had  transgressed,  God 
inflicted  on  them  the  threatened  penalty. 


*  Gen.  3:  1 — 6.  Now  the  serpent  was  more  subtile  than  any  beast  of  the 
field  which  the  Lord  God  had  made.  And  he  said  unto  the  woman,  Yea, 
hath  God  said  ye  shall  not  eat  of  every  tree  of  the  garden  ■?  And  the  wo- 
man said  unto  the  serpent,  We  may  eat  of  the  fruit  of  the  trees  of  the  gar- 
den :  but  of  the  fruit  of  the  tree  which  is  in  the  midst  of  the  garden,  God 
hath  said  ye  shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die.  And 
the  serpent  said  unto  the  woman,  Ye  shall  not  surely  die :  for  God  doth 
know,  that  in  the  day  ye  eat  thereof,  then  your  eyes  shall  be  opened,  and 
ye  shall  be  as  gods,  knowing  good  and  evil.  And  when  the  woman  saw 
that  the  tree  was  good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a 
tree  to  be  desired  to  make  one  wise,  she  took  of  the  fruit  thereof,  and  did 
eat,  and  gave  also  unto  her  husband  with  her,  and  he  did  eat. 

^  John  3:  8.  He  that  committeth  sin,  is  of  the  devil :  for  the  devil  sin- 
neth  from  the  beginning.  Rom.  5:  12.  Wherefore,  as  by  one  man  sin 
entered  into  the  world  and  death  by  sin,  &c. 


Chap.  X.]  NATURE    OF    HUMAN    DEPRAVITY.  126 

11.  Its  Nature. 

As  to  the  exact  nature  of  this  innate  depravity,  and  the  pro- 
priety of  the  terms  by  which  it  has  often  been  designated,  va- 
rious opinions  have  been  and  may  be  entertained.  The  earher 
Christian  fathers  confined  their  attention  to  the  reahty  and  ori- 
gin of  this  depravity.  But  St.  Augustine  felt  the  necessity  of 
ascertaining  something  concerning  its  nature,  which  he  beheved 
to  consist  in  concupiscence,  in  "  the  flesh  lusting  against  the 
spirit."  Others  defined  it  as  consisting  in  the  want  of  that  moral 
excellence,  which  constituted  the  image  of  God  in  man  prior  to 
the  fall.  The  Augsburg  Confession  seems  to  combine  both  these 
views,  and  the  great  body  of  Lutheran  divines  has  regarded 
natural,  or  original,  or  innate  depravity,  as  tJiat  disorder  in  the 
mental  and  bodily  constitution  of  inan^u-hich  was  introduced 
by  the  fall  of  Adam^  is  transmitted  by  natural  generation'^ 
from  parent  to  child,  and  the  residt  of  which  is,  that  all  men 
v)ho  are  naturally  engendered,  evince  in  their  action  want  of 
holiness,  and  a  j)redisposition  to  sin.^ 

Whether  this  natural  depravity  is  originally  of  equal  strength 
in  all  men,  is  a  question  on  which  different  opinions  have  been 
entertained.  That  it  is  total,  that  is,  extends  to  all  our  powers? 
is  certain.  The  phrase,  original  sin  has,  by  some  writers,  been 
used  to  signify  not  only  our  natural  depravity,  but  also  that  in- 
dividual act  of  transgression,  by  which  our  first  parents  aposta- 
tized from  God ;  but  as  the  two  are  evidently  distinct,  they 
ought  to  be  designated  by  different  names. 


'  Rom.  5:  12.     Wherefore,  as  by  one  man  sin  entered  into  the  world, 
and  death  by  sin,  &c. 

"  John  3:  6      That  which  is  bom  of  the  flesh  is  flesh. 
^  See  the  texts  of  Note  I.  of  previous  page. 


12G  CONSEQUENCES    OF   NATURAL   DEPRAVITY.  [Alt    II. 

III.   The  consequences  of  natural  depravity. 

On  this  im}3ortant  subject,  the  language  of  the  Confession 
is  somewhat  indistinct.  The  first  signification,  which thewords 
admit,  is,  that  the  natural  depravity,  with  which  we  are  born, 
is  prior  to  all  voluntary  action  by  us,  charged  to  us  as  guilt,  and 
itself  entails  endless  perdition  on  all  who  are  not  delivered  from 
the  curse  by  true  conversion.  Those  of  our  earlier  divines 
who  embraced  this  view  of  the  subject,  always  used  the  phrase 
original  sin  to  signify  not  only  our  native  disposition  to  sin,  but 
also  the  original  act  of  apostacy  by  our  first  parents.  They  did 
not  suppose,  that  we  are  punished  for  the  mere  fact  of  being  born 
with  sinful  propensities  ;  but  considering  Adam  as  the  federal 
head  of  the  whole  human  family,  believed  that  by  virtue  of  some 
covenant  relation  to  him,  the  guilt  of  his  personal  voluntary  act 
was  imputed  to  his  posterity,  and  thus  involved  them  all  in  the 
curse  of  temporal  and  eternal  death. 

The  second  interpretation,  which  the  latter  clause  of  this  Ar- 
ticle admits  is,  that  "this  disease  or  natural  disorder  of  our  bod- 
ily and  mental  constitution,  is  really  contrary  to  the  will  of  God, 
and  still  becomes  the  occasion  of  eternal  death  to  all  who  vol- 
untarily indulge  in  these  sinful  propensities,  and  do  not  avail 
themselves  of  those  means  of  grace  by  which  the  Holy  Spirit 
regenerates  the  soul.  The  confession  mentions  only  one  of 
these  means,  namely,  baptism,  but  it  is  evident  that  its  authors  did 
not  intend  to  designate  this  as  the  only  means  of  grace,  for  the 
German  copy  of  it,  published  by  Melanctbon  himself  in  1533, 
reads  thus  ;  "who  are  not  regenerated  by  baptism  and  faith  in 
Christ,  through  the  g-os^^eZ  and  Holy  Spirit."^  From  this  it  is 
also  evident  that  Melancthon,  who,  as  is  well  known,  penned  the 

*  See  the  excellent  recent  work  of  Dr.  Funk,  in  Lubec.  "The  Aug.  Con- 
fession according  to  the  principal  edition  of  Melancthon  himself,  with  the 
various  readings  of  other  editions."  p.  0. 


Chap.  X.]  NATURE    OF    SIN.  127 

Confession,  had  reference  to  adults  in  the  clause  "  condemnelh 
those  who  are  not  born  again,"  because  infants  are  incapable 
either  of  reading  or  understanding  "  the  gospel."  The  advo- 
cates of  this  view  do  not  believe,  that  the  progenitor  of  the 
human  race  did  or  could  sustain  any  such  relation  to  his  pos- 
terity, as  would  render  just  a  literal  imputation'  of  the  g^iilt  of 
his  sins  to  them.  The  Lutheran  church  regards  either  of  these 
opinions  as  consistent  witli  the  belief  of  the  general  doctrine  of 
natural  depravity,  though  her  divines,  at  present,  veiy  generally 
embrace  the  latter.^ 

Our  own  views  on  this  disputed  subject,  may  be  summed  up 
in  the  following  features  : 

1.  All  mankind,  in  consequence  of  their  descent  from  fallen 
Adam,  are  born  with  a  depraved  nature,  that  is,  their  bodily 
and  mental  system  is  so  disordered,  as  in  the  result  of  its  opera- 
tion to  evince  a  predisposition  to  sin. 

2.  This  natural  depravity  disqualifies  its  subjects  for  heaven. 
Because  the  action  of  depraved  (disordered)  faculties  and  pow- 
ers, would  not  even  in  heaven  itself,  be  conformed  to  the  divine 
law,  and  could  not  be  acceptable  to  God.  In  our  natural 
state,  moreover,  we  have  not  the  qualifications  recjuisite  for  the 
enjoyment  of  heaven,  having  no  spiritual  appetites.  But  we 
cannot  suppose,  that  God  would  condemn  us  to  positive  and 
eternal  misery,  merely  on  account  of  this  depraved  (disordered) 
nature  ;^  for  we  are  in  no  sense  the  authors  or  causes  of  it; 

»  Ezek.  18:  2.  3.  20.     Deut.  24:  16.     Hos.  13:  9. 

^  On  this  subject,  our  divines  therefore  agree  substantially  with  the  great 
body  of  New  England  theelogiaus,  and  with  such  ministers  of  the  Presby- 
terian church,  as  have  rejected  the  doctrine  of  literal  imputation  in  the  old 
sense  of  the  term. 

^  Ezekiel  18:  20.  The  soul  that  sinneth  it  shall  die.  The  son  shall  not 
bear  the  iniquity  of  the  father,  neither  shall  the  father  bear  the  iniquity  of 
the  son.  See  the  whole  chapter.  Deut.  24:  16.  The  fathers  shall  not 
be  put  to  death  for  the  children,  neUher  shall  the  children  he  put  to  death 
for  the  fathers ;  every  man  shall  be  put  to  death  for  his  own  sin. 


128  NATURE    OK    SIN.  [Art.  II. 

and  a  just  God  will  not  punish  his  creatures  for  acts  which  they 
did  not  perform.  Children,  therefore,  who  die  in  their  infancy, 
having  never  merited  punishment  by  personal  guilt,  will  indu- 
bitably not  be  consigned  to  perdition.  Moreover  as  the  atone- 
ment which  the  Saviour  made,  embraces  the  whole  world,  it 
must  also  include  children,  who  are  a  part  of  it ;  and  as  that 
atonement  not  only  delivered  its  subjects  from  punishment,  but 
also  purchased  for  them  a  title  to  heaven ;  it  follows,  that 
children,  having  not  lost  their  title  by  voluntary  unbelief,  will 
for  Christ's  sake  enjoy  the  benefit  of  it,  that  is,  that  at  death 
their  corruptible  nature  shall  be  transformed  into  an  incorrupti- 
ble, and  their  mortal  into  an  immortal  one,  and  they,  liberated 
from  their  moral  disease,  be  ushered  into  the  blissful  presence 
of  him,  who  said  "  suffer  little  cliildren  to  come  unto  me,  for 
of  such  is  the  kingdom  of  heaven." 

3.  Strongly  tempted  by  the  solicitations  of  this  depraved  na- 
ture,  which  are  however  not  irresistible,  all  men  do,  w^ien  they 
reach  the  years  of  moral  agency,  voluntarily  indulge  more  or 
less  in  known  sin,  and  thus,  contracting  personal  guilt,  expose 
themselves  to  the  just  displeasure  of  an  offended  God. 

4.  All  actual  or  real  sin,  consists  in  voluntary  actions  and 
their  consequences,  viz. 

a)  Deliberaip,  vohmtary  transgressions  of  the  divine  law. 

b)  Acts  performed  from  mere  liahit,  vnthout  design  or  jf  re- 
meditation.  As  these  habits  are  formed  by  individual,  volunta- 
ry acts  ;  they  are  properly  the  result  of  our  voluntary  agency, 
and  justly  chargeable  to  us.  Hence,  every  profane  word,  every 
falsehood  uttered  by  the  habitual  swearer  and  liar,  and  every 
lascivious  thought  of  the  sensualist,  though  they  occurred  spon- 
taneously, from  mere  habit,  without  design,  and  often  almost 
without  the  persons  being  conscious  of  the  fact,  are  nevertheless 
actual  sins,  and  justly  expose  the  transgressor  to  the  penalty  of 
the  divine  law. 

c)  The  state  of  our  feelings  or  affections  on  moral  subjects, 


Chap.   X.]  NATURE    OF    SIN.  1*" 


SO  far  as  it  is  the  result  of  our  voluntary  and  habitual  transgres- 
sions, in  like  manner  involves  us  in  condemnation.  Every  pen- 
itent sinner,  and  every  enlightened  believer,  must  deplore  as 
his  own  personal  guilt  the  insensibility  of  his  heart,  the  instabil- 
ity of  his  affections.  We  do  not  mean,  that  our  feelings  are 
under  the  instantaneous  control  of  volition.  The  contrary  is 
evidently  the  fact.  No  careless  sinner  can  by  a  mere  act  of  his 
will  excite  feelings  of  penitence  for  sin.  And  it  is,  to  say  the 
least,  useless  for  ministers  to  exhort  him  to  do  so.  His  intel- 
lectual views  must  first  be  corrected.  He  must  be  persuaded 
attentively  to  reflect  on  the  character  and  law  of  God,  on  his 
own  character  and  real  interests,  on  the  offers  of  pardon  through 
a  crucified  Redeemer,  and  as  he  sincerely  embraces  correct- 
views  on  these  subjects,  the  correspondent,  appropriate  feelings 
will  be  excited  in  his  mind.  And  the  state  of  his  religious  af- 
fections throughout  Ufe,  is  dependent  on  the  general  course  of 
conduct  which  he  is  pursuing,  that  is,  on  his  voluntary  actions, 
including  the  faithful  use  of  those  means  of  grace,  through 
which  the  Holy  Spirit  operates  on  the  soul. 

d)  We  are  guilty  on  account  of  the  erroneotis  or  inade- 
quate views  ivhicJt  toe  adopt  on  the  subject  of  religion.  With- 
out entering  into  a  discussion  of  the  several  sources  of  errors  in 
religious  opinion,  we  remark,  that  they  arise,  in  general,  from 
voluntary  neglect  or  abuse  of  the  means  of  information,  which 
God  has  vouchsafed  us ;  and,  so  far  as  this  is  the  case,  are  justly 
laid  to  our  charge.  According  to  the  laws  of  our  nature,  these 
views  are  constantly  recurring  to  the  mind,  and  exert  an  im- 
portant influence  on  our  conduct  and  feelings.  And  finally, 
the  load  of  our  guilt  is  augmented  still  more, 

e)  By  our  omitting  to  attain  the  highest  degree  of  holi- 
ness and  usefulness,  which  icas  within  our  reach,  by  a  constant 
and  faithful  use  of  all  the  means  of  knowledge  and  of  grace, 
which  God  in  his  providence  extended  to  us.  And  now,  when 
we  reflect  on  the  vast  extent  of  criminality,  attached  to  our 

17 


130  NATURE    OF    SjlN.  [Art.  111. 


voluntary  actions,  and  the  baneful  consequences  resulting  from 
them,  is  it  not  evident  that  the  guilt  of  every  unconverted  sinner 
is  alarmingly  great?  Has  not  even  the  believer  daily  much 
reason  for  humiliation,  on  account  of  his  want  of  greater  zeal 
and  more  extended  usefulness  ?  Must  he  not  exclaim  with 
the  psalmist :  *'  Cast  me  not  away  from  thy  presence,  O  Lord  ! 
and  take  not  thy  Holy  Spirit  from  me  ?"  whilst  he  acknow- 
ledges the  blood  of  Christ  as  the  only  ground  of  his  justifica- 
tion, and  unites  with  the  redeemed  in  heaven  in  ascribing 
"  blessing  and  honour  and  glory  and  power,  unto  him  that  sit- 
teth  upon  the  throne  and  to  the  Lamb  forever  and  ever." 


CHAPTER  XI. 


THE  PLAN  OF  SALVATION. 


ART.  111.    OF  THE  SON  OF  GOD  (AND  HIS  MEDIATORIAL  WORK] 


Tliey  likewise  teach,  that  the  Word,  that  is  the 
Son  of  God,  assumed  human  nature  in  the  womb 
of  the  blessed  virgin  Mary,  so  that  the  two  natures, 
human  and  divine,  inseparably  united  in  one  person, 
constitute  one  Christ,  who  is  true  God  and  man,  born 
of  the  virgin  Mary ;  who  truly  suffered,  was  cruci- 
fied, died,  and  was  buried,  that  he  might  reconcile 


Chap.   XI.]  OF    JUSTIFICATION.  131 

the  Father  to  us,  and  be  a  sacrifice  not  only  for 
original  sin,  but  also  for  all  the  actual  sins  of  men. 
He  likewise  descended  into  hell,  and  truly  arose  on 
the  third  day;  and  then  ascended  to  heaven,  that 
he  might  sit  at  the  right  hand  of  the  father,  might 
perpetually  reign  over  all  creatures,  and  might  sanc- 
tify those  who  believe  in  him,  by  sending  into  their 
hearts  the  Holy  Spirit  who  governs,  consoles,  quick- 
ens and  defends  them  against  the  devil  and  the  pow- 
er of  sin.  The  same  Christ  will  return  again  openly, 
that  he  may  judge  the  living  and  the  dead,  &c.  accor- 
ding to  the  apostolic  creed. 


ART.  IV.     OF  JUSTIFICATION. 

They  in  like  manner  teach,  that  men  cannot  be 
justified  before  God  by  their  own  strength,  merits,  or 
works;  but  that  they  are  justified  gratuitously  for 
Christ's  sake,  through  faith ;  when  they  believe,  that 
they  are  received  into  favour,  and  that  their  sins  are 
remitted  on  account  of  Christ,  who  made  satisfaction 
for  our  transgressions  by  his  death.  This  faith  God 
imputes  to  us  as  righteousness. 

I.  General  remarks. 

The  third  article  de-?rribes  the  mediatorial  work  of  the  Re- 
deemer in  a  historical  manner,  by  enumerating  the  several  oc- 


132  PLAW    OP   SALVATION.  [Alt.  PV. 


cuiiences  einluaced  in  it.  It  teaches  us  the  incarnation  of  the 
Son  of  God,  the  union  of  the  two  natures  of  the  Saviour  in  one 
person,  his  sufferings  and  death,  his  descent  to  the  world  of 
Spirits,  his  resurrection  and  ascension,  and  the  mission  of  the 
Holy  Spirit.  These  incidents  constitute  that  glorious  display 
of  redeeming  love,  which  the  angels  of  heaven  beheld  with 
amazement,  which  now  fills  the  heart  of  every  Christian  with 
gratitude  and  his  lips  with  praises,  and  in  the  realms  of  celestial 
bliss  will  be  the  theme  of  his  song  throughout  the  revolving 
ages  of  eternity.  The  fourth  article  expresses  the  relation  to  the 
law  of  God,  sustained  by  the  returning  sinner,  at  a  certain  stage 
of  his  preparation  for  heaven.  It  therefore  relates  to  a  part  of 
the  third  article,  and  may  more  advantageously  be  discussed  in 
connexion  with  it. 

This  glorious  work  of  divine  benevolence  is  the  only  ground 
on  which  salvation  is  offered  to  any  individual  of  the  human 
family.  It  is  the  foundation  of  the  whole  plan  of  salvation 
taught  in  the  word  of  God,  and  has  been  the  subject  of  much 
attention,  as  well  as  the  theme  of  much  discussion.  It  is  doubt- 
less desirable  to  every  reflecting  Christian  to  have  some  definite 
views  of  that  scheme  of  mercy,  to  which  he  owes  his  happiness 
botli  in  time  and  eternity.  Nay,  does  it  not  betray  a  stupidity 
of  soul  unbecoming  oiu'  rational  nature,  to  be  indifferent  on  a 
subject,  into  which  angels  desired  to  look,  and  which  consti- 
tutes the  science  and  the  song  of  heaven  ? 


II.      The  Plan  of  Salvation  throvgli  Christ. 

In  describing  the  mediatorial  work,  the  sacred  volume  em- 
ploys three  kinds  of  terms  ;  first  specific,  hteral  descriptions  of  the 
individual  acts  of  the  Saviour,  such  as  his  birth,  teaching,  mira- 
cles, sufferings,  death,  &c  :  Secondly,  ab-stract  terms  more  or  less 
jjenerai  in  lb<Mr  nntiire  and  evpre^siiig  also  the  influence  of  these 


Cliap.  XI. [  COVENANT    OF    WORKS.  133 


merits  on  the  relations  of  man  to  the  divine  law,  as  atonement, 
reconciliation,  propitiation,  redemption,  (fcc. ;  and  thirdly,  figura- 
tive language  more  or  less  general,  such  as,  giving  liberty  to  the 
captive,  opening  (he  prison  to  them  that  were  bound,  bruising 
the  serpent's  head,  &c.  Diffei-ent  Christian  writers,  in  endea- 
vouring to  simplify  and  systematize  their  ideas  on  this  subject, 
have  pursued  various  methods  ;  some  preferring  one,  and  others 
another  of  the  above  terms,  to  designate  the  whole  work  ;  some 
regarding  several  of  them  as  synonymous,  and  others  attribut- 
ing a  peculiar  signification  to  each.  Whilst  a  large  portion  of 
divines  has  divided  the  entire  work  of  the  Redeemer  into  the 
three  offices  of  priest,  of  prophet,  and  of  king.  This  singular 
want  of  uniformity  could  not  fail  to  envelope  the  subject  in 
much  confusion,  and  renders  some  observations  on  it  the  more 
necessary  in  this  place. 

In  order,  then,  to  obtain  clear  views  of  the  merits  of  the  Sa- 
viour, which  constitute  a  cardinal  feature  in  the  Scripture  plan 
of  salvation,  it  will  be  necessary  to  take  a  glance  at  that  entire 
plan  itself,  in  its  various  relations  and  circumstances.  When  we 
examine  the  sacred  volume,  we  find  that  two  entirely  different 
methods  of  obtaining  salvation,  have  been  prescribed  by  God 
to  man.  The  one  existed  in  his  state  of  original  innocence, 
and  the  other  in  his  depraved  condition  after  the  fall.  The 
former  is  usually  termed  the  covenant  of  works,  the  latter  the 
covenant  of  grace. 

The  Covenant  of  icorks,  or  plan  of  salvation  prior  to  the 
fall. 

The  Scriptures  contain  but  little  information  on  the  specific 
circumstances  of  Adam,  prior  to  the  fall.  It  is  evident,  how- 
ever, that  the  situation  and  relations  of  man  in  his  primitive 
innocence,  were  those  of  a  perfect  moral  government.  Its 
features  were  the  following  : 

a)  The  law  under  which  he  was  ^tlciced  was  just  and  salu- 
tary in  itself.     Tliis  was  the  moral  law,  together  witli  some 


134   ^  COVENANT    OF    WORKS.  [Alt.  IV. 

positive  injiinctions,  such  as,  to  exercise  dominion  over  the  dif- 
ferent animals/  to  observe  the  sabbath,^  to  till  the  garden  of 
Eden,^  and  not  to  eat  of  the  forbidden  fruit.* 

b)  Suitable  sanctions  were  attached  to  this  law,  viz.  life,  as 
the  reward  of  obedience,  and  death  as  the  punishment  of  trans- 
gression, 

c)  The  Lawgiver  icas  an  authorized  one,  God  himself. 

d)  The  subjects  of  this  government  had  sufficient  knowledge 
of  the  law,  and  every  requisite  ability  to  fulfil  it. 

As  the  provision  for  a  pardoning  power  in  human  govern- 
ments, is  confessedly  based  on  their  imperfection,  on  the  belief 
that  their  punishments  cannot  be  exactly  apportioned  to  every 
shade  of  guilt,  and  on  the  possibihty,  in  some  instances,  that  a 
person  convicted  may  still  be  innocent ;  such  a  provision,  tend- 
ing so  directly  to  multiply  crimes  and  destroy  the  influence  of 
the  law,  could  not  belong  to  the  perfect  government  of  an  omni- 
scient God.  If  the  exercise  of  this  power  is  the  prolific  source  of 
incalculable  evils  in  governments  including  only  a  few  millions 
of  subjects,  its  effects  would  be  inconceivable  in  the  moral 
government  of  God,  which  embraces  not  only  the  family  of 
man,  but  also  the  countless  hosts  of  heaven,  and  thousands  of 
other  worlds.  Of  tliis  entire  universe  God  is  the  moral  gover- 
nor, and  as  such  under  a  natural  obligation,  to  sustain  the  in- 
fluence of  his  laws  for  the  welfare  of  his  creatures.  The 
penalty  of  its  violation  must  therefore  inevitably  have  fallen  on 
our  first  parents,  if  the  God  of  mercy  had  not  made  some  ex- 

'  Gen.  1:  28.  And  God  blessed  them  and  said — have  dominion  over  the 
fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  every  living  thing 
that  moveth  upon  the  earth. 

^  Gen.  2:  3.     And  God  blessed  the  seventh  day  and  sanctified  it,  &g. 

^  Gren.  2:  15.  And  the  Lord  God  took  the  man  and  put  him  into  the 
garden  of  Eden  to  dress  (till)  it  and  to  keep  it. 

*  Gen.  2;  17.  But  of  the  tree  of  the  knowledge  of  good  and  evil,  thou 
shah  not  eat  of  it ;  for  in  the  day  that  thou  eatest  thereof,  thou  shalt  surely 
die. 


>^^ 


Chap.  XI. j  covilNant  of  grace.  135 

traordinary  provision  to  sustain  the  honour  of  his  law,  and  deeply 
to  impress  upon  his  rational  subjects  the  important  truth,  that 
though  in  tiiis  case  the  penalty  was  remitted,  their  moral  go- 
vernor would  not  suffer  his  laws  to  be  transgressed  with  impu- 
nity. Nor  could  the  offspring  of  these  parents  have  expected 
a  better  lot,  under  the  covenant  of  works,  after  the  fall.  We  are 
not  only  born  with  a  disordered  nature,  and  thus  disqualified 
for  communion  with  the  perfect  inhabitants  of  heaven  ;  but  we 
have  all  likewise  become  voluntary  transgressors  of  the  divine 
law,  and  are  therefore  justly  liable  to  its  penalty  on  account  of 
our  own  personal  guilt.  By  the  deeds  of  the  law,  we  are  ex- 
pressly told,  no  flesh  can  be  justified.*  The  whole  human 
family  would  therefore  necessarily  have  been  involved  in  ruin, 
if  the  Father  of  mercies  had  not  graciously  provided  a  method 
of  escape.  Such  a  provision  he  did  make,  and  its  features  con- 
stitute what  is  termed 

The  Covenant  of  GracCy 

Or  plan  of  salvation  since  the  fall.  Its  substance,  as  ex- 
plained by  the  Saviour  himself,  is,  ilmt^^  God  so  loved  the  world 
that  he  gave  his  only  begotten  son,  that  ivhosoever  helieveth  in 
him  should  not  perish,  hut  have  everlasting  UfeP'^  All  that 
the  scriptures  teach,  or  reason  suggests,  on  this  important  topic, 
may  for  the  sake  of  perspicuity,  be  reduced  to  the  following  four 
heads : 

1.  The  basis  of  this  covenant,  which  is  the  work  of  Christ, 
usually  termed  the  atonement ; 

2.  The  jiersojis  j)laced  under  it ; 

3.  The  manner  in  which  the  atonement  changes  their  rela- 
tions toGod  and  his  laio  (the  modus  operandi  of  the  atonement). 

4.  The  part  which  we  are  required  to  perform,  or  the  con- 

»  Rom.  3:  20.  ^  John  3:  16. 


136  BASIS  OF  THE  COVENANT.  [Alt  IV. 

ditions  on  which  the  benefits  of  this  covenant  are  bestowed 
on  us. 

1.  The  basis  of  this  covenant,  the  ground  on  which  salvation 
is  bestowed  on  men,  i-s  nothing  else  than  the  merits  of  the  in- 
carnate Son  of  God,  Jesus,  the  Christ.  By  the  merits  of  the 
Saviour  we  mean  not  any  particular  part  of  them,  such  as  his 
death ;  but  the  whole  of  what  he  did  and  suffered  in  accom- 
plishing the  work,  which  brought  him  from  the  throne  of  hea- 
ven, until  he  himself  upon  the  cross  proclaimed,  "  It  is  finished." 
His  subsequent  actions  on  earth,  as  well  as  his  present  agency 
in  heaven,  belong  either  to  the  publication  of  the  finished  work, 
or  to  its  application  to  men.  Nor  do  the  merits  of  Christ 
merely  become  the  mediate  ground  of  our  reconciliation  with 
God,  by  leading  us  to  repentance,  and  to  such  a  moral  reform- 
ation as  renders  us  more  pleasing  to  God,  and  induces  him  to 
pardon  our  transgressions.  On  the  contrary,  evangelical  re- 
pentance is  based  on  this  display  of  the  divine  benevolence,  it 
presupposes  this  pardon  as  already  provided  for  us,  and  consists 
of  sorrow  for  our  ingratitude  and  rebellion  against  so  good  a 
"  God,  who  commended  his  love  towards  us,  in  that,  while  we 
were  yet  sinners^  Christ  died  for  us."^  The  whole  tenor  of  the 
sacred  volume  expressly  inculcates  the  doctrine,  that  it  was 
neither  our  repentance,  nor  faith,  nor  any  thing  else  which  we 
can  do,  but  Christ  who  "reconciled  us"-  to  God,  who  "  made  a 
propitiation  for  our  sins,"^  and  "provided  a  ransom  for  all." 

2.  The  persons  whom  God  placed  under  this  covenant  of 
grace,  are  those  who  in  consequence  of  Adam's  fall,  are  born 
with  a  depraved  nature,  and  therefore  cannot  be  saved  by  the 
deeds  of  the  law,  under  the  covenant  of  works. 

a)  This  is  evident  from  numerous,  explicit  passages  of  the 
sacred  volume.     The  apostle  Paul  informs  us,  that  the  gracious 

•  Rom.  5:  8.  ^  2  Cor.  5:  18.  19. 

=*  1  John  2:  2.  4:  10.  *  1  Tim.  2:  6. 


Chap.  XL]  EXTENT  OF  THE  ATONEMENT.  137 

gift  of  salvation,  is  coextensive  with  the  consequences  of  the 
fall.  "  Therefore,  says  he,  as  by  the  offence  of  one  judgment 
came  upon  all  men  to  condemnation  ;  even  so,  by  the  righteous- 
ness of  one,  the  free  gift  came  upoji  all  men  unto  justification  of 
life."'  Speaking  to  Timothy,  he  declares  that  God,  our  Sa- 
viour, "  will  have  all  men  to  be  saved  and  come  to  a  knowledge 
of  the  truth,"^  that  "  the  living  God  is  the  Saviour  of  all  men?''^ 
To  the  Corinthians  he  writes  "that  Christ  died  for  all^""^  and 
"  that  God  through  Christ,  reconciled  the  world  unto  him- 
self;'" to  Titus*  "that  the  grace  of  God,  which  bringeth 
salvation,  hath  appeared  to  (been  evinced  in  behalf  of)  all 
711611  f^  and  to  the  Hebrews,^  that  "  Jesus  tasted  death /or  every 
ma7iP  The  Apostle  John  informs  us,  that  "  he  is  the  pro- 
pitiation for  our  sins,  and  not  for  ours  only,  but  for  the  sins  of 
the  whole  world-''''^ 

Nor  are  the  persons  who  lived  prior  to  the  incarnation  of 
the  Saviour,  excluded  from  the  number  of  those  placed  under  the 
covenant  of  grace.  This  is  clearly  taught  in  the  sacred  volume. 
Peter  informs  us,  that  there  is  salvation  in  no  other,  "  for  there 
is  none  other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved."^  And,  again,  "  to  him  (to  Christ)  give  all 
the  prophets  witness,  that  through  his  name,  whosoever  be- 
lieveth  in  him.  shall  receive  remission  of  sins."'*'  Hence,  either 
all  the  ancient  fathers,  including  the  prophets  themselves,  were 
lost,  or  they  were  saved,  as  Peter  expressly  tells  us,  "  through 
the  grace  of  our  Lord  Jesus  Christ.'"' 

b)  The  universality  of  the  atonement  is  evident  from  the 
fact,  clearly  taught  in  scripture,  that  Christ  died  also  for  those 
who  are  lost.     The  advocates  of  limited  atonement  maintain, 

1  Rom.  5:  18.  ^  j  rpj^^   Q:  3—6.  ^  1  Tim.  4:  10. 

«  2  Cor.  5:  15,  ^  2  Cor.  5:  19.  «  Tit.  2:  11. 

"^  Heb.  2:  9.  »  1  John  2:  2.  "  Acts  4:  12. 

>»  Acts  10:  43.  "  Acts  15:  11. 

18 


J  38  EXTENT  or  THE  ATONEMENT.  [Art.  IV. 

that  he  died  exckisively  for  the  elect ;  and  admit  that  if  he  died 
for  one  of  those  who  are  lost,  he  died  for  all  mankind.  This 
we  think  the  annexed  passages  indisputably  teach. ^ 

c)  It  is  evident  from  the  fact,  that  the  Saviour  commanded  the 
glad  tidings  of  the  salvation  purchased  by  him,  to  he  j)Teached 
to  all.^  Now,  it  cannot  well  be  supposed,  that  the  Saviour 
would  enjoin  it  on  his  disciples  to  offer  salvation  to  those  for 
whom  none  was  provided.  Could  it  be  regarded  in  any  other 
light  than  deception,  and  can  any  plausible  evidence  be  assign- 
ed of  the  necessity  or  benefit  of  such  duplicity  in  the  church 
and  kingdom  of  the  Messiah  ? 

d)  That  the  provision  for  the  salvation  of  men  extends  to 
the  whole  human  family,  is  evident  from  the  divine  will  on 
this  subject,  as  taught  in  scripture.  God  is  represented  as, 
"  not  willing  that  any  should  perish,  but  that  all  should  come 
to  repentance."^ 

e)  Finally ;  the  same  truth  is  clearly  implied  in  all  such 

^  2  Peter  2:  1.  But  there  were  false  prophets  also  among  the  people, — 
who  privily  bring  in  damnable  heresies,  even  denying  the  Lord  that  bought 
them,  and  bring  upon  themselves  sioift  destruction.  Rom.  14:  15.  Des- 
troy not  him  with  thy  meat,  for  whom  Christ  died.  1  Cor.  8:  11.  And 
through  thy  knowledge,  shall  the  weaker  brother  perish,  for  whom  Christ 
died?     Heb.  10:  29.     Heb.  G:  4.  5.  6. 

^  Mark  16:  15.  16.  And  he  said  unto  them.  Go  ye  into  all  the  world  and 
preach  the  gospel  (the  glad  tidings  of  salvation)  to  every  creature.  Acts 
17:  30.  And  the  times  of  this  ignorance  God  winked  at,  but  now  com- 
mandeth  all  men  every  tvhere  to  repent.  Isaiah  55:  1.  Ho  every  one  that 
thirsteth,  come  ye  to  the  waters  ;  and  he  that  hath  no  money,  come  ye,  buy 
and  eat ;  &c.  45:  22.  Look  unto  me  and  be  ye  saved,  all  the  ends  of  the 
earth.  1  Tim.  2;  4.  God  will  have  all  men  to  come  to  a  Jcnoivledge  of 
the  truth. 

^  2  Pet.  3:  9.  1  Tim.  2:  4.  God  ivill  have  all  men  to  he  saved,  &c. 
Ezek.  18:  32.  For  I  have  no  pleasure  in  the  death  of  him  that  dieth,  saith 
the  Lord  God;  wherefore  turn  yourselves  and  live.  33:  11.  Say  unto 
them :  As  I  live,  saith  the  Lord  God,  /  have  no  pleasure  in  the  death  of  the 
wicked,  but  that  the  wicked  turn  from  his  way  and  live  :  Turn  ye,  turn  ye, 
from  your  evil  ways,  for  why  will  ye  die,  0  house  of  Israel  ?  Matth.  23; 
37.     O  Jerusalem,  &c. 


Clmp.   XL]  NATURE    OF    THE    ATONEMENT.  1  i^9 

passages  as  describe  the  g^iilt  of  those  who  believe  not  in  the 
Saviour,  and  represent  their  unbelief  asihe  cause  of  their  danr 
nation.^  For  how  could  men  be  guilty  for  not  receiving  Christ 
as  their  Redeemer,  if  he  never  did  make  an  atonement  for  them? 
Iq  not  believing  him  their  Saviour,  they  would  believe  the 
truth :  and  had  they  obeyed  the  advice  of  the  ambassadors  of 
Christ,  and  believed  him  their  Redeemer,  they  would  have 
yielded  their  faith  to  a  falsehood. 

Nor  is  the  position  that  this  provision  of  mercy  was  made  for 
all  mankind  at  all  inconsistent  with  (he  fact,  tliat  the  scriptures 
sometimes  speak  distinctively  of  the  people  of  God.  Because, 
those  who  accept  the  offers  of  mercy  and  become  the  obedient 
subjects  of  our  heavenly  king,  whilst  (he  great  mass  of  mankind 
reject  them,  and  persevere  in  their  rebellion,  may  with  undoubt- 
ed propriety  be  styled  emphatically  "  the  people  of  God,"  his 
choice  or  chosen,  his  select  or  elect  people. 

3.  The  mariner  in  which,  and  the  degree  to  which,  the 
merits  of  Christ  change  our  relations  to  God  and  his  law,  have 
been  variously  viewed  by  different  persons  (the  modus  operandi 
of  the  atonement). 

a)  The  first  view  is  that  which  confines  the  work  of  Christ 
chiefly  to  his  sufferings,  and  regards  them  as  a  governmental 
transaction,  as  an  abstract  display  of  the  divine  indignation  at 
sin,  in  order  to  prevent  the  law  from  being  dishonoured,  al- 
though its  penalties  should  not  be  inflicted  on  all  transgressors. 

This  system  regards  man,  as  by  nature  (morally)  incapa- 
ble of  attaining  salvation,  without  the  special  influence  of  God, 
and  maintains  that  this  special  influence  is  denied  to  all  except 
a  certain  number,  whom  God  determined  infallibly  to  save. 
This  is,  in  substance,  the  view  usually  denominated  Hopkin- 
sian  :  although  it  constituted  but  a  small  part  of  the  doctrinal 

'  Go  ye  and  preach  the  gospel  (glad  tidings  of  a  Saviour)  to  every  (ra- 
tional) creature ;  he  that  helievelh  not  shall  be  damned.  Mark  IG:  15.  16, 
John  3:  18.  36.  8:  48. 


140  NATURE  OF  THE  ATONEMENT.  [Alt.   IV. 

peculiarities  designated  by  that  term,  and  is  received  by  many 
who  reject  its  other  concomitants. 

b)  The  work  of  Christ  has  been  regarded  by  some,  as  an 
actual  vicarious  endurance  of  all  the  punishment,  which  would 
have  been  inflicted  throughout  eternity  on  a  certain  jjortion  of 
the  huiiian  family,  whom,  they  supposed,  God  had  determined 
infallibly  to  save,  and  as  the  price  of  their  actual  and  infallible 
salvation.  This  system  admits  that  all  men  are  by  nature 
(morally)  incapable  of  attaining  salvation  without  a  special  in- 
fluence of  God,  and  maintains  that  this  special  influence  is 
withheld  from  all  except  this  select  portion.  This  is  what, 
with  various  modifications,  is  termed  the  old  Galvinistic  view 
of  the  atonement. 

c)  Others  regard  the  work  of  Christ,  as  the  actual  vicarious 
payment  of  the  penal  debt,  and  purchase  of  the  title  to  heaven, 
for  all  the  members  of  the  human  family,  to  be  offered  to  them 
on  conditions  made  possible  by  divine  grace,  to  all  who  hear 
the  gospel.     Or  by  a  slight  modification  of  the  same  view, 

The  work  of  Christ  may  be  regarded  as  the  vicarious  endu- 
rance of  incalculable  suffering  and  the  exhibition  of  j)erfect 
righteousness,  by  which  full  atonement  was  made  and  salva- 
tion purchased  for  the  whole  world,  to  be  offered  to  them  on 
conditions  made  -possible  hy  divine  grace  to  all  who  hear  the 
gospel.  This  may  properly  be  termed  the  Lutheran  view  of 
the  atonement. 

The  only  difference  between  the  two  aspects  of  this  view 
relates  to  the  duration,  kind,  and  relations  of  the  Saviour's  suf- 
ferings. They  were  not  the  same  as  those  of  the  sinner  would 
have  been  in  duration  ;  for  they  were  not  eternal :  nor  in  kind, 
for  the  Son  of  God  suffered  no  remorse  of  conscience,  was  tor- 
mented by  no  sense  of  personal  guilt:  nor  could  the  atonement 
be  the  literal  payment  of  the  debt ;  else  when  once  discharged 
by  the  Saviour,  the  sinner  might  by  right  claim  exemption  from 
punishment  and  admission  to  heaven,  regardless  of  his  moral 


Chap.  XI.]  THE  sinner's  ability,  141 

qualifications,  for  a  debt  once  paid  cannot  again  be  demanded. 
Moreover,  crime  is  a  personal  act,  and  cannot  like  a  pecuniary 
debt,  be  transferred  or  literally  imputed  to  another. 

This  system  (the  Lutheran)  regards  man  as  incapable  of  per- 
forming the  conditions  of  salvation  prescribed  in  the  gospel 
(repentance  and  faith)  v^ithout  the  gracious  aid  of  God ;  but 
maintains,  that  this  necessary  aid  consists  in  means  of  grace 
and  invariably  accompanying  influences  of  the  Holy  Spirit, 
for  the  sincere  (not  perfect)  use  of  which  all  men  possess  the 
entire  abihty  (physical  and  intellectual)  and  the  sincere  and 
persevering  use  of  which  is  always,  sooner  or  later,  made  effect- 
ual to  the  accomplishment  of  the  above  conditions  of  salvation. 

By  "  sincere"  use  is  here  not  meant  a  perfect  use,  but  a 
volition  (and  consequent  effort)  to  use  the  means  of  grace  aright, 
made  in  view  of  the  proper  motive.  Any  motive  is  proper,  and 
pleasing  to  God,  which  is  appealed  to  by  himself  in  his  word, 
such  as  the  hope  of  heaven,  the  fear  of  hell,  a  regard  to  "  what 
will  profit  a  man"  in  time  and  eternity,  as  well  as  the  more 
noble  motives  of  gratitude,  love,  and  a  sense  of  moral  obliga- 
tion. That  the  unregenerate  can  be  influenced  by  some  of 
these  motives,  we  presume  will  not  be  denied.  The  difference 
between  a  sincere  and  a  perfect  performance  of  an  act  is  not 
only  obvious  to  the  common  sense  of  all  mankind,  but  also 
taught  in  the  sacred  volume.  No  mortal,  not  even  the  most 
advanced  Christian,  can  'perfectly  fulfil  the  requisitions  of  the 
all-perfect  law  of  God.  The  degree  of  perfection  attending  our 
efforts  at  duty  will  generally  be  proportionate  to  our  advance- 
ment in  the  Christian  life.  But  however  various  be  the  degree 
of  success  attending  the  effort,  all  true  Cristians  make  it  sin- 
cerely. But  not  only  can  every  true  Christian  act  with  sin- 
cerity in  this  matter  ;  every  truly  penitent  and  awakened  sin- 
ner can  resolve  sincerely,  that  is,  in  view  of  the  proper  motive, 
to  seek  the  Lord  ;  nay,  even  every  careless  sinner  in  a  land 
of  gospel  light,  possesses  at  all  times  the  power  to  reflect  on  the 


142  PRAYER  OF  THE  UNREGENERATE.  [Art.  IV. 

evidences  of  his  obligation  to  serve  God,  and  in  view  of  them, 
that  is,  in  view  of  the  proper  motive,  that  is,  sincerely^  to  re- 
solve to  seek  his  forsaken  God.     His  efforts  at  first  will  be  ex- 
ceedingly imperfect,  nay  it  may  be  impossible  for  him  even  to 
continue  thinking  of  God  any  length  of  time,  without  being 
led  off  by  his  inveterate  habits  of  attention  to  different  objects  ; 
yet  is  the  divine  blessing  promised  even  to  the  most  feeble  at- 
tempt.   And  every  sincere  effort  of  the  unregenerate,  to  'per- 
form any  duty^  is  doubtless  j)lectsing  to  God.     The  contraiy 
supposition  involves  the  absurdity,  that  an  unregenerate  sinner 
must  first  be  an  advanced  Christian,  or  at  least  truly  converted, 
before  he  can  begin  to  seek  the  Lord  acceptably.     What  parent 
does  not  applaud  the  sincere  efforts  of  his  child  to  accomplish 
the  task  assigned  him,  however  imperfect  the  success  with 
which  those  efforts  are  crowned  ?     The  scriptures  no  where 
teach,  that  the  prayers  of  the  returning  sinner  are  an  abomi- 
nation in  the  sight  of  God  ;  but  the  passage  so  often  misrepre- 
sented, evidently  and  expressly  refers  to  such  sinners  as  are 
deliberately  continuing  in  a  course  of  transgression.^     Do  the 
scriptures  announce  to  us  displeasure  on  the  part  of  God  at  the 
resolution  of  the  returning  prodigal,  "  I  will  arise  and  return 
to  my  father's  house  ?"  or  do  the  doctrines  of  Christianity  im- 
ply, that  he  ought  to  have  undertaken  the  execution  of  this 
happy  purpose  in  his  own  strength  without  addressing  the 
mercy  seat  of  heaven  for  gracious  aid  ?     Does  not  an  inspired 
apostle  say,  "  If  any  man  lack  wisdom  (not  having  already 
attained  it)  let  him  ask  of  God  who  givetli  liberally  unto  all 
men  (and  consequently  also  to  returning  prodigals  as  well  as  to 
professing  Christians,)  and  upbraideth  not?"     "Let  us  there- 
fore come  boldly  unto  the  throne  of  grace,  that  we  may  obtain 
mercy  and  grace  to  help  in  every  time  of  need  7'"^ 

By  "  entire  ability"  in  the  above  delineation  of  the  sinner's 

*  Prov.  28:  9.     He  that  turneth  away  his  ear  from  hearing  the  law,  even 
his  prayer  shall  be  an  abomination.   Of  the  same  import  also  is  Prov.  15:  8. 
2  Heb.  4:  16.     See  also  Matt.  7:  11.  and  7:  7. 


Chap.  XI.J  CONDITION    OF    THE    COVENANT.  143 


state,  is  meant  every  thing  that  is  necessary  to  bring  an  action 
fairly  within  the  range  of  our  vohintary  agency,  within  our 
power  of  choice.  To  suppose  the  voUtions  of  men  to  perform  their 
duty  mechanically  or  rather  constitutionally,  impeded  by  a  cer- 
tain indefinite  innate  something  within,  misnamed  moral  inabil- 
ity, which  the  sinner  cannot  overcome,  and  which  the  Deity 
must  first  remove  before  a  right  volition  can  take  place ;  is  to 
suppose  all  men  born  in  a  state  in  which  they  must  necessarily 
sin  on,  until  God  removes  from  their  hearts  this  insuperable 
barrier  to  holiness.  What  is  it  else  than  a  delusive  idea  enve- 
loped in  misapplied  terms  ?  What  else  than  to  say  that  man 
has  ability  to  do  his  duty,  and  yet  has  it  not  ?  Certainly  the 
term  inability  cannot  with  propriety  be  applied  to  any  thing  in 
the  sinner,  which  it  is  in  his  power  to  remove  ;  nor  can  there 
be  any  more  propriety  in  predicating  ability  of  any  one,  whose 
volitions  are  obstructed  by  an  innate  impediment  which  he  can- 
not surmount,  either  by  his  own  strength,  or  by  the  help  of  gra- 
cious aid,  which  is  actually  offered  to  him,  and  which  he  has 
power  to  accept. 

4.  The  j)(trt  ivhich  it  is  required  of  us  to  'perform^  or  the 
conditions  on  which  the  benefits  of  this  covenant  are  apjdied 
to  us. 

These  conditions  have  been  somewhat  various  in  different 
ages,  according  as  the  features  of  this  covenant  have  been  more 
or  less  clearly  revealed.  There  have  usually  been  four  grada- 
tions acknowledged  in  the  successive  publication  of  this  cove- 
nant which  have  been  termed  economies  : 

The  Adamic,  the  Ahrahajnic,  the  Mosaic,  and  finally,  the 
Christian  as  fully  developed  by  our  Lord  and  his  inspired  ser- 
vants, and  recorded  for  the  use  of  future  generations  in  the  New 
Testament.  In  each  of  these  economics,  the  condition  of  sal- 
vation was  in  substance,  faithful  obedience  to  the  light  enjoyed. 
It  is  unnecessary  to  enter  into  a  discussion  of  any  but  the  last. 
Before  the  advent  of  Christ,  the  chikhen  of  God  exercised  faith, 


144  JUSTIKICATION.  [Art.  VI- 

more  or  less  definite,  in  the  Messiah  to  come.  Under  the  last 
economy,  in  which  we  hve,  the  conditions  are  repentance^  and 
faith  in  Jesus  Christ.  These  conditions  may  indeed  be  reduced 
to  one,  namely  faith  ;^  because  this  by  its  very  nature  pre- 
supposes repentance,  Accordingly  the  Scriptures  often  men- 
tion faith  alone  ;  "  We  are  justified  by  faith,"  says  the  apostle 
Paul  to  the  Romans. 

Whenever  any  individual  performs  these  conditions,  on 
which  the  blessings  of  the  covenant  of  grace  are  bestowed,  he 
is  represented  by  the  word  of  God  as  being  in  a  state  of 

III.  Justification. 

that  is,  he  is  no  longer  under  the  curse  of  God's  law,  but  is  re- 
garded by  the  moral  governor  and  judge  as  an  heir  of  heaveuj 
and  as  entitled  to  all  the  blessings  necessary  for  his  preservation 
and  growth  in  grace.  The  nature  of  justification  is,  therefore, 
easily  understood. 

Justification  is  that  judicial  act  of  God,  by  which  the  believ- 
ing sinner  is  declared  to  be  entitled  to  the  benefits  of  the  Sa- 
viour's merits.  Or  more  amply  defined,  Justification  is  that 
judicial  act  of  God^  hy  which,  a  believing  sinner  in  cotisidera- 
tion  of  the  merits  of  Christ,  is  released  from  the  penalty  of  the 
law,  and  is  declared  to  be  entitled  to  heaven. 

a)  The  source  of  our  justification  is  the  benevolence  or  grace 
of  God. 

b)  The  ground  of  this  justification  of  the  sinner  is  not  his 
own  works,  but  is  none  other  than  the  above  mentioned  basis  of 
the  covenant  of  grace,  the  merits  of  Christ.' 

*  Mark  1:  15.  Repent  ye,  and  believe  the  gospel.  Luke  13:  3.  Except 
ye  repent,  ye  shall  all  likewise  perish. 

^  Acts  16:  31.    Believe  on  the  Lord  Jesus  Christ  and  thou  shalt  be  saved. 

^  Rom.  3:  21.  22.  28.  But  now  the  righteousness  ofGod  without  the  law  is 
manifested,  being  witnessed  by  the  law  and  the  prophets :  even  the  righteous- 
ness of  God,  which  is  by  faith  of  Jesus  Christ  unto  all  and  upon  all  them  that 
believe,  for  there  is  no  difference — '  Therefore  we  conclude  that  a  man  is  jus- 
tified by  faith,  loithout  the  deeds  of  the  laio.  Rom.4:  3.  For  what  saith  the 


Chap.  XI.]  JUSTIFICATION.  145 

c)  The  subjects  of  this  act,  are  all  those  sinners,  who  have 
a  living  faith  in  the  Saviour  of  men.^  This  doctrine  the  Re- 
formers considered  of  cardinal  importance,  and  Luther  called  it 
the  articulus  stantis  vel  cadentis  ecclesia,  the  article  with  which 
the  church  must  stand  or  fall. 

d)  The  import  of  this  justification,  is  not  only  remission  of  all 
the  punishment  due  to  our  sins,  but  also  a  right  to  eternal  hfe,'* 
and  all  the  gracious  aid  necessary  to  its  attainment. 

e)  The  evidences  of  justification  are  and  can  be  none  other 
than  the  evidences  of  a  true  and  living  faith,  namely  good 
works,^  and  a  life  of  evangelical  obedience.  If  you  have  sin- 
cerely mourned  over  your  sins,  if  you  have  felt  your  inability  to 
save  yourself,  if  you  sincerely  love  and  have  cordially  embraced 
the  plan  of  salvation  through  a  crucified  Saviour,  if  whilst  you 
are  devoting  your  soul  and  body  as  a  living  sacrifice  holy  and 
acceptable  to  his  service,  you  nevertheless  feel  the  imperfection 
of  your  best  works,  and  habitually  rely  for  heaven  solely  on  a 
Saviour's  blood ;  then,  reader,  may  you  joyfully  indulge  the 
hope,  that  you  are  justified  by  faith,  are  a  child  of  God,  and  an 
heir  of  heaven  !  O  glorious  hope  ! 

No  room  for  mirth  or  trifling  here, 
For  worldly  hope  or  worldly  fear, 

Scripture  l  Abraham  believed  God,  and  it  was  counted  to  him  for  righte- 
ousness. John  3:  18.  He  that  believeth  on  him  is  not  condemned;  but  he 
that  believeth  not  is  condemned  already,  because  he  hath  not  believed  on  the 
name  of  the  only  begotten  Son  of  God. 

*  Rom.  3:  28.  sup. 

^Rom.  5:  1.  2.  Therefore  being  justified  by  faith,  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ ;  by  whom  also  we  have  access  by 
faith  into  this  grace  wherein  we  stand,  and  rejoice  in  the  hope  of  the  glory 
of  God. 

^  James  2:  20.  21.  23.  But  wilt  thou  know,  O  vain  man !  that  (mere  spe- 
culative) faith  without  works  is  dead  1  Was  not  Abraham  our  father  justi- 
fied by  works,  when  he  had  oflered  up  Isaac  his  son  on  the  altar?  Seest 
thou  how  faith  wrought  with  his  works,  and  by  works  was  faith  made 
perfect  ] 

19 


146  JUSTIFICATION.  [Alt.  IV. 

But  oh  !  when  both  shall  end, 
Where  shall  I  find  my  destined  place  1 
Shall  I  my  everlasting  days 

With  fiends  or  angels  spend  ] 

Nothing  is  worth  a  thought  beneath, 
But  how  I  may  escape  that  death 

Which  never,  never  dies ! 
How  make  my  own  election  sure ; 
And  when  I  fail  on  earth,  secure 

A  mansion  in  the  skies. 

f)  This  justification  takes  place  at  the  moment  when  the 
sinner  fust  attains  a  hving  faith  in  the  Redeemer. 

g)  And,  finally,  from  this  state  of  justification  the  heliever 
cannot  faiV  save  by  deliberate  and  wilful  abandonment  of  the 
path  of  christian  duty.  This  is  another  glorious  feature  of  the 
gospel  scheme  of  salvation.  Notwithstanding  the  numberless 
frailties  and  infirmities,  which  mingle  with  our  best  services, 
the  Lord  will  not  cast  us  off.  Though  we  are  surrounded  by 
temptations  and  trials,  which  constitute  necessary  ingredients 
in  our  state  of  probation  ;  yet  shall  we  not  be  tempted  above 
our  strength,  yet  shall  nothing,  neither  tribulation  nor  distress, 
nor  persecution,  nor  famine,  nor  nakedness,  nor  peril,  nor  the 
sword,  nor  death,  nor  life,  nor  angels  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord.  In  short, 
nothing  can  eject  us  from  a  state  of  justification,  but  a  delibe- 
rate, wilful  act  of  our  own,  by  which  we  renounce  our  allegi- 
ance to  the  Saviour,  and  are  no  longer  willing  to  accept  mercy 
on  the  terms  of  the  gospel.^ 

^Wherefore,  brethren,  give  diligence  to  make  your  calling  and  election 
sure :  for  if  ye  do  these  things,  ye  shall  never  fall ;  for  so  an  entrance  shall 
be  ministered  unto  you  abundantly  into  the  everlasting  kingdom  of  our 
Lord  and  Saviour  Jesus  Christ. 

2  Rom.  8:  35.  38.  39. 


Chap.XL]  JUSTIFICATION.  147 

That  such  deliberate  transgressions,  however,  as  bring  the 
sinner  into  a  state,  in  which  it  is  morally  impossible  that  he 
should  be  saved,  cannot  leave  hini  in  a  state  of  justification, 
seems  almost  self-evident.  Is  Paul  warning  the  Corinthians  ^ 
against  impossibilities,  when  he  says  to  them :  "  Wherefore,  let 
him  that  thinketh  he  standeth,  take  heed  lest  he  fall"?  and  the 
Romans'^  when  he  said,  thou  standest  by  faith ;  yet  be  not 
high  minded,  but  fear?  Was  Peter  in  astateof  justification  at 
that  instant  when  he  voluntarily  denied  his  Lord?  or  David  in 
the  moments  of  his  uncleanness  and  guilt?  It  cannot  be.  These 
works  of  sin  are  incompatible  with  the  existence  of  a  hving  faith, 
and  living  faith  is  essential  to  justification.  The  truth  on  this 
subject  is  more  definitely  stated  by  the  prophet  Ezekiel.^  "  When 
the  righteous  turneth  away  from  his  righteousness  and  com- 
mitteth  iniquity,  shall  he  live?  All  his  rigiiteousness  that  he  hath 
done,  shall  not  mentioned  ;  in  his  trespass  that  he  has  trespass- 
ed, and  in  his  sin  that  he  halh  sinned,  in  them  shall  he  die." 

Let  him,  then,  who  thinks   he  standeth,  take  hoed  lest  he 
fall! 

>  1  Cor.  10:  12.  ^  ppj^    n-^O. 

3  Ezek.  18:  24. 


148 


MEANS    OF    GRACE.  [Art.  V, 


CHAPTER  XII. 


MEANS  OF  GRACE. 


ART.  V.    OF  THE  MINISTERIAL  OFFICE  (AND  MEANS  OF  GRACE). 

In  order  that  we  may  obtain  this  faith,  the  ministe- 
rial office  has  been  instituted,  whose  members  are  to 
preach  the  Gospel  and  administer  the  sacraments. 
For  through  the  instrumentality  of  the  word  and  sa- 
craments, as  means  of  grace,  the  Holy  Spirit  is  given, 
who  in  his  own  time  and  place,  produces  faith  in  those 
who  hearken  to  the  gospel  message,  namely  that  God, 
for  Christ's  sake  and  not  on  account  of  any  merit  in 
us,  justifies  those  who  beheve  in  Christ. 

Having  in  the  preceding  Article  announced  faith  as  the  ap- 
pointed and  only  condition  of  our  justification,  the  Confessors 
proceed  to  describe  the  manner,  in  which  saving  or  justifying 
faith  is  produced  ;  and  in  delineating  the  means  of  its  produc- 
tion they  are  naturally  led  to  introduce  that  order  of  men  whose 
duty  it  its  to  administer  them.  This  article  therefore  treats 
first  of  the  ministerial  office,  and  secondly  of  the  means,  by  the 
use  of  which  justifying  faith  is  produced.  The  discussion  of  the 
former  of  these  subjects,  we  will  for  the  sake  of  perspicuity,  defer 
to  Articles  VII  and  VUI,  under  which  we  shall  present  such 
general  remarks  as  we  deem  necessary  on  the  subject  of  the 
church,  her  government  and  discipline ;  and  now  direct  our 
attention  to  means  of  grace. 

Means  of  grace  are  all  those  things  ivhich  God  employs  to 
'present  divine  truth  to  the  minds  of  men  and  urge  them  to  obey 


Chap.   XII.]  MEANS    OF    GRACE.  149 

it,  mid  in  connexion  with  which  he  bestows  the  immediate  in- 
fluences of  his  Holy  Spirit. 

I.   Generic  Nature  of  these  Means. 

All  the  means  of  grace  may  ultimately  he  reduced  to  reli- 
gious TRUTH,  in  some  way  or  other  presented  to  the  mind  and 
impressed  upon  it.     These  methods  are 

1.  Written  exhibitions  of  religious  truth,  a)  The  holy 
volume  is  the  grand  depository  of  the  sacred  doctrines  and  pre- 
cepts. Their  instrumental  character  is  clearly  taught :  "  The 
law  of  the  Lord,"  says  the  Psalmist,  "  is  perfect,  conveiting  the 
soul."  "  Search  the  scriptures,"  says  the  Saviour,  "  for  in  them 
ye  think  ye  have  the  words  (doctrines)  of  eternal  life."  And 
Paul  triumphantly  exclaims,  "I  am  not  ashamed  of  the  gospel 
of  Christ,  for  it  is  the  power  of  God  unto  salvation  (that  is,  it 
has  a  divine  and  saving  power)  to  every  one  that  belicveth  it." 
How  obvious  then  is  the  duty  to  study  this  sacred  volume,  and 
to  aid  bible  societies  in  distributing  it  over  the  earth  ! 

b)  Other  good  books,  written  by  uninspired  men,  as  they  de- 
rive their  contents  originally  from  the  sacred  volume,  partake 
of  the  nature  of  the  fountain  whence  they  flow.  How  many 
souls  are  now  standing  before  the  throne  of  God,  who  were  in- 
strumentally  exalted  thither  by  the  practical  works  of  Arndt, 
Spener,  Franke,  Woltersdorf,  Wesley,  Baxter,  Doddridge  and 
others  ?  Who  that  with  the  eye  of  faith  has  ever  cast  a  glance 
toward  heaven,  would  exchange  the  celestial  glory  of  Arndt 
for  the  crown  of  Napoleon  ? 

2.  Symbolic  exhibitions  of  divine  truth,  a)  Baptism,  in  ad- 
dition to  its  being  the  initiatory  ordinance  into  the  visible  church 
of  Christ,  is  a  symbolic  and  impressive  exhibition  of  the  doctrines 
of  natural  depravity,  and  the  purifying  influence  of  the  Holy 
Spirit,  and  is  therefore  an  important  means  of  grace  in  the 
church. 


150  NATURE    OF    MEANS,  [Art.  V. 

b)  The  LorrVs  sujjpei'  is  a  symbolic  and  affecting  exhibition 
of  the  facts  of  the  atoning  death  of  the  Son  of  God,  and  of  the 
various  momentously  interesting  relations  of  that  death  to  the 
moral  government  of  the  world,  and  the  salvation  of  sinners. 
Nor  are  these  truths  any  the  less  affecting  when  these  outward 
ordinances  are  the  signs  by  which  they  are  presented  to  the 
mind,  than  when  described  in  words,  c)  The  dispensations 
of  Providence  in  the  course  of  human  events,  likewise  partake 
of  this  nature.  We  see  in  the  successive  actions  of  men  and 
the  consequences  which  flow  from  them,  many  solemn  exhibi- 
tions of  divine  truth. 

3.  Oral  exhibitions  of  tnith.  Of  this  description  are  a) 
preaching ;  b)  the  conversations  of  the  truly  jnous^  who  out 
of  the  abundance  of  their  hearts  delight  to  speak  of  what  the 
Lord  has  done  for  them,  to  vindicate  the  ways  of  God  to  man, 
and,  with  Zion's  songs  upon  their  lips,  pursue  their  heavenward 
course,  c)  The  admonitions  of  pious  parents,  who  feel  their 
obligation  to  bring  up  their  children  in  the  nurture  and  admo- 
nition of  the  Lord,  d)  Church  discipline.  This  embraces  not 
only  admonition  to  offenders,  in  which  scriptural  views  of  their 
duty  contrasted  with  their  conduct  are  presented  to  them  ;  but 
also  suspension  and  expulsion  ;  for  whence  do  these  acts  derive 
their  authority  but  from  the  word  of  God  ?  and  what  are  they 
but  official  exhibitions  to  the  transgressor,  of  those  truths  of 
God,  by  which  he  is  denounced  as  a  criminal?  e)  Prayer^ 
though  somewhat  peculiar,  still  partakes  essentially  of  the  same 
nature.  All  prayer  consists  of  three  parts,  adoration,  confession, 
and  petition.  Of  these  the  first  is  a  devout  repetition  of  the 
truths  of  scripture  relative  to  the  nature,  attributes  and  relations 
of  the  adorable  Jehovah  ;  the  second  is  a  feeling  and  an  humble 
acknowledgment,  that  our  heart  and  actions  correspond  to  the 
scripture  declarations  of  human  depravity  ;  and  in  the  third  we 
present  to  God  his  own  promises  of  pardon  and  gracious  aid  to 
the  penitent  and  returning,  or  to  the  believing  sinner. 


Chap.  XII.]  ADAPTATION  OF  MEANS.  151 


II.   Tlie  Adaptation  and  Efficacy  of  these  Means. 

We  shall  first  speak  of  divine  truth  in  general,  and  then 
specifically  of  prayer. 

I.  The  means  of  grace  do  possess  a  natural  tendency  to 
produce  tlce  changes  requisite  for  salvation. 

We  must  reasonably  expect  from  the  character  of  God,  that 
the  means  which  he  selects  for  an}'  purpose,  will  be  adapted  to 
accomplish  it.  But  the  declarations  of  scripture  on  this  subject 
banish  all  doubt.  They  not  only  assert  a)  in  general,  that 
"  the  scriptures  are  able  to  make  us  wise  unto  salvation"'  that 
they  "  are  the  power  of  God  unto  salvation,  to  every  one  that 
believeth,"^  and  that  "  we  are  born  again  by  the  incorruptible 
seed  of  the  word  of  God.^  But  they  also  b)  specifically  men- 
tion the  principal  parts  of  tliis  change  as  wrought  by  divine 
truth.  The  word  is  represented  "  as  sharper  than  any  two- 
edged  sword"^  to  awaken  and  penetrate  the  heart  of  the  sin- 
ner, the  "  law  is  a  school -master  to  lead  us  to  Christ  ;"^  "  the 
scriptures  make  us  wise  unto  salvation  by  producing  faith^  in 
Christ ;  and  we  are  sanctified  by  the  truth.'' 

But,  apart  from  these  declarations  of  Holy  writ,  it  is  evident 
from  reason  that  the  truths  of  God's  word  must  aflect  the  hu- 
man mind  in  the  same  manner  as  other  truths.  They  have 
alike  tendency  to  instruct,  impress  and  urge  us  to  action  ;  that 
is,  a)  to  impart  correct  views  of  the  subjects  of  which  they  treat, 
b)  to  excite  our  feehngs,  and  c)  to  exert  an  influence  on 
the  will.  Amid  the  rich  treasure  of  truths  contained  in  the 
sacred  volume,  some  may  be  found  having  an  evident  tendency 
to  produce  each  of  the  several  changes,  requisite  to  transform 
the  careless  sinner  into  an  obedient  child  of  God.     In  the  case 

»  2  Tim.  3:  15.  16.  17.  ^  Yiom.  1:  16. 

3  1  Pet.  1:  23.     James  1:  21.  ^  Heb.  4:  12.  Jer.  23.  29. 

*  Gal.  3:  24.  «  2  Tim:  3:  15.  "^  John  17:  17. 


162  INSUFFICIENCY  OP  MEANS.  [Alt.  V. 

of  holy,  unfallen  creatures,  this  power  of  truth  is  probably  suf- 
ficient, without  the  superadcled  immediate  influences  of  the 
Holy  Spirit,  to  conduct  the  wilUng  creatures  of  God  onward  in 
the  path  of  duty.  But  upon  the  impaired  susceptibilities  and 
powers  of  fallen  man,  these  truths  cannot  exert  an  influence 
sufficiently  powerful,  even  when  faithfully  attended  to  by  the 
sinner.     Hence 

2)  The  scriptures  teach  us,  that  these  means  are  not  suffi- 
cient to  awaken,  convert  and  sanctify  the  soul,  without  the 
superadded  immediate  influences  of  the  Holy  Spirit. 

This  is  evident  a)  from  the  fact,  that  God  found  it  neces- 
sary to  grant  and  promise  these  influences  ;  b)  that  the  scrip- 
tures in  speaking  of  the  moral  change  wrought  in  men,  dis- 
tinguish between  the  influences  of  the  word  and  of  the  spirit,^ 
and  c)  from  express  passages  on  this  point.^ 

There  is  perhaps  a  tendency  in  some  divines  of  the  present 
age,  practically  to  forget  the  scripture  doctrine  of  the  insuflii- 
ciency  of  means,  and  attribute  too  much  eflftciency  to  the  in- 
trinsic (logico-moral)  influence  of  truth.  Nor  is  this  error  as 
innocent  as  might  be  imagined.  It  manifestly  begets  a  sense  of 
independence  of  God,  unfriendly  to  the  growth  of  genuine  and 
therefore  htmible  piety.  It  leads  men  to  entertain  and  even  to 
express  absolute  and  definite  expectations  of  specific  effects  of 
preaching  ivithin  a  given  time ;  thus  regarding  conversion  as 
a  mere  mechanical  operation,  and  God  as  their  fellow-workman, 
who  must  needs  ever  come  at  their  bidding  ! 

It  cannot  be  doubted,  that  persons  of  very  diflferent  moral 
quahfication  to  receive  the  divine  blessing,  may  and  often  do 
make  the  same  external  use  of  the  same  appointed  means  to  at- 

*  1  Cor.  3:  6.  I  [Paul]  have  planted,  ApoUos  watered ;  but  God  gave 
the  increase. 

^  1  Cor.  3;  7.  So  then,  neither  is  he  that  planteth  any  thing,  neither  he 
that  watereth ;  but  God  that  giveth  the  increase. 


Chap.  XII.]  OK  PRAVKR.  153 

tain  it.  That  God  will  bestow  his  blessing  upon  each  as  soon 
as  he  is  qualified  to  receive  it,  and  therefore  on  the  one  sooner 
than  on  the  other,  reason  would  lead  us  to  expect  and  scripture 
clearly  inculcates.  In  accordance  with  this  is  the  declaration  of 
the  Augsburg  Confession,  that  the  Holy  Spirit  "produces  faith" 
through  the  means  of  grace  "in  his  own  time  and  place  ;"  that 
is,  when  and  wheresoever  he  sees  a  moral  fitness  in  the  case. 
The  proper  course,  therefore,  doubtless  is,  that  ministers,  con- 
gregations, and  inquiring  sinners,  should  use  the  means  of  grace 
with  the  utmost  possible  fidelity,  because  they  are  wisely 
adapted  to  accomplish  the  purpose  for  which  they  were  institut- 
ed, because  it  is  God  who  appointed  them,  and  because  he  has 
given  no  promise  of  his  blessing  to  those  who  neglect  them. 
But  they  should  at  the  same  time  recollect,  that  these  means, 
though  salutary,  are  not  sufficiently  efficacious,  even  when  faith- 
fully used,  to  awaken,  convert  and  sanctify  the  sinner ;  and 
that  the  immediate  influences  of  the  Holy  Spirit  which  are 
promised  in  scripture  to  those  who  ask  them,  are  absolutely 
necessary.  They  should,  therefore,  also  cherish  a  deep  and 
habitual  sense  of  their  ultimate  dependence  on  the  blessing  of 
God,  and  constantly  combine  with  the  use  of  means  sincere 
and  fervent  prayer  for  that  divine  influence. 

III.     Of  Prayer,  in  particular. 

I.  The  nature  ofpfrayer.  Prayer  may  be  defined  to  be  the 
sincere  desires  of  the  heart,  for  things  consistent  with  the 
divine  will,  either  orally  or  mentally  addressed  to  God,  in  the 
name  of  Christ. 

1.   These  desires  must  contemplate  objects  consistent  with 
the  divine  ivill. 

Not  miraculous  gifts.    The  passage  in  James,'  in  which  we 

'  James.  5:  15. 

20 


154  NATURE  OF  PRAYER.  [Art.  V. 

are  told,  that  the  beUeving  prayer  of  the  elder  (minister)  shall 
cure  the  sick,  refers  to  the  miraculous  gifts  of  healing  possessed 
by  some  in  the  apostolic  age,  which  as  they  are  now  nowhere 
exhibited,  must  needs  have  ceased. 

Nor  must  wealth  or  worldly  honour  be  the  subject  of  our 
unconditional  prayer.  For  these  the  Christian  is  not  directed 
to  supplicate.  The  true  philosophy  of  human  happiness  is 
doubtless  expressed  in  the  prayer  of  Agur :'  "  Give  me  neither 
poverty  nor  riches,  but  feed  me  with  food  convenient  for  me." 
Accordingly, 

We  are  to  pray,  a)  for  temporal  blessings^  that  is,  for  health j*^ 
the  supply  of  our  daily  necessities,  and  for  as  much  temporal 
prosperity  as  our  heavenly  Father  finds  good  for  us.  "  Give  us 
this  day,"  says  our  blessed  Saviour,  "our  daily  bread." 

b)  For  sinritual  blessings,  for  our  moral  improvement,  and 
every  thing  requisite  to  effect  it,  and  to  prepare  us  for  heaven. 
Even  the  heathen  sages  saw  the  propriety  of  addressing  our 
supplications  to  the  supreme  Being  for  temporal  protection  and 
favours ;  but  they  erroneously  regarded  moral  blessings  in  an 
entirely  different  light.  Cicero,  in  his  celebrated  work  on  the 
nature  of  the  gods,  introduces  Cotla  as  saying :  "  Whoever 
gave  thanks  to  the  gods  for  his  being  a  good  man  7  But  for 
his  being  possessed  of  riches  and  honours,  and  preserved  from 
dangers,  he  does."  To  the  more  enlightened  eye  of  Christian 
philosophy,  however,  we  appear  dependent  on  God  no  less  for 
our  spiritual  than  temporal  prosperity.  How  could  an  awaken- 
ed sinner,  who  has  learned  to  see  his  lost  and  undone  condition, 
"  work  out  his  salvation  with  fear  and  trembling,"  if  God  were 
to  sever  the  brittle  thread  of  life,  and  thus  permit  him  to  drop 
into  the  pit  of  endless  death;  or  supposing  his  life  prolonged, 
if  his  body  were  racked  with  excruciating  tortures,  or  his  mind 
bewildered  in  the  mazes  and  enveloped  in  the  darkness  of  ma- 

'  Prov.  30.  ^2  KJngs  20:  2.  &c. 


Chap.  XII.]  SUBJECTS    OF    PRAYER.  155 

niac  night?  This  even  tlie  heathen  ought  to  have  seen.  But 
if  we  add  the  fact,  clearly  revealed  in  the  gospel,  of  our  inabili- 
ty to  attain  the  necessary  change  of  heart,  even^by  the  most 
faithful  use  of  the  means  of  grace,  if  God  were  to  withhold  the 
influence  of  his  Holy  Spirit,  it  becomes  an  incontrovertible 
truth,  that  whilst  with  Paul  and  i\ polios,  we  faithfully  plant 
and  water,  our  eyes  must  daily  be  directed  to  the  throne  of 
that  God  "  who  giveth  the  increase,"  for  spiritual  no  less  than 
for  temporal  blessings. 

c)  We  should  pray  for  our  rulers  ;'  a  duty,  alas  !  too  much 
forgotten  even  by  Christians,  the  faithful  and  general  discharge 
of  which  might  have  saved  our  country  from  some  national 
sins,  and  from  the  judgments  which  a  righteous  heaven  will 
sooner  or  later  inflict  on  us. 

d)  For  our  religious  instructors.^  This  is  indeed  an  import- 
ant duty  fraught  with  very  extensive  benefit  to  ministers  and 
churches. 

e)  For  om  felloiD-men  at  large,  both  friends  and  foes.^ 

f)  And  especially  for  the  kingdom  of  our  blessed  Redeem- 
er} 

•  1  Tim.  2:  2. 

2  2  Thess.  3:  1.  2.  Brethren,  pray  for  us,  that  the  word  of  the  Lord  may 
have  free  course  and  be  glorified ;  and  that  we  may  be  delivered  from 
wicked  and  unreasonable  men.  Eph.  6:  19.  20.  Pray  for  me  that  utterance 
may  be  given  to  me,  that  I  may  open  my  mouth  boldly  to  make  known  the 
mystery  of  the  gospel.  That  I  may  speak  boldly  as  I  ought  to  speak. 
Col.  4:  3.  4.  1  Thess.  5:  25.  2:  Thess.  3.  1.  Brethren  pray  for  us,  that 
the  word  of  the  Lord  may  have  free  course  and  be  glorified.  Matth.  9:  38. 
Rom.  15:30. 

^  1  Tim.  2:  1.  I  exhort,  first  of  all,  that  supplications,  prayers  and 
intercessions  and  giving  thanks  be  made  for  all  men.  Matth.  5:  44.  Pray 
for  them  that  despitefully  use  you  and  persecute  you. 

^  Matth.  6:  10.  Thy  kingdom  come.  Matth.  10:  38.  Pray  ye  the  Lord 
of  the  harvest^  that  he  will  send  forth  labourers  into  his  harvest.  Isaiah 
62:  7.  Give  him  no  rest — till  he  make  Jerusalem  a  praise  in  the  earth, 
2  Thess   3:  1. 


156  SUBJECTS    OF    PRAYER.  [Art.  V. 

The   scriptnres  very  frequently  command   us  to  pray  for 
others.     That  these  prayers  will,  when  of  the  right  character,  be 
the  means  of  some  spiritual  blessing  to  our  fellow-men,  cannot 
for  a  moment  be  doubted.     That  they  will  infallibly  produce 
their  conversion,  is  no  where  taught  in  the  sacred  volume,  is  in- 
consistent with  the  doctrines  actually  contained  in  it,  and  con- 
tradicted by  the  daily  experience  of  all  true  Christians.     The 
question  arises,  what  is  the  nature  of  the  blessings  which  such 
prayers  do  confer?     Our  heavenly  Father  may  have  methods 
of  answer  unknown  to  us ;  but   the  following  seem  evident. 
He  may  grant  to  those  for  whom  we  pray,  a)  some  temj^oral 
blessing,  such  as  deliverance  from  sickness,  danger  or  want ; 
b)  an  increase  of  the  means  of  grace,  more  frequent  preaching, 
a  more  enlightened  and  zealous  pastor,  a  pious  neighbour,  an  in- 
teresting and  instructive  book,  a  tract,  &c.  <fcc.     c)  by  some 
jivoindential  dispensation  he  may  impress  known  truth  more 
deeply  on  their  minds,  and  thus  give  greater  efficacy  to  it, 
d)  or  he  may  grant  them  an  increase,  for  a  season,  of  the  im- 
mediate influences  of  the  Spirit,  either  now  or  at  a  future  time. 
This  influence  however  will,  in  this  as  in  every  other  case,  not 
be  irresistible,  and  will  terminate  in  real  blessing,  only  when 
faithfully  improved,     e)   Prayer  for  our  fellow-men  tends  to 
cherish  in  us  proper  feelings  towards  them  ;  and,  if  sincere,  will 
lead  us  to  use  every  other  means  for  their  spiritual  good,    f)  The 
conviction  of  others,  that  we  are  praying  and  labouring  for  their 
salvation,  has  a  powerful  tendency  to  make  them  feel  and  act 
for  themselves.. 

The  above  principles,  especially  those  of  d)  and  c,)  account 
for  the  manifest  answers  to  prayer,  often  speedy  and  most  re- 
markable, of  which  authentic  accounts  exist.  Thus,  prayers 
for  the  conversion  of  some  particular  individual,  have  often 
been  the  means  of  special  blessing  to  him,  which  terminated  in 
his  change  of  heart.  Here  the  Spirit  may  have  recalled  some 
known  truths  to  the  individual,  or  by  some  providence,  or  by 


('hap.  XII.]  SUBJECTS  OF  PRAYER.  157 

his  immediate  influence,  impressed  it  more  deeply  on  liis  mind. 
In  many  instances  the  sinner  gives  heed  to  this  solemn  call  and 
becomes  a  child  of  God  ;  in  others,  even  this  peculiar  grace  is 
resisted,  and  the  sinner  dies  an  enemy  to  his  insulted  sovereign. 

2.  The  frayers  which  we  offei'  to  God  must  he  sincere^  and 
importunate^  and  unostentatious?'  If  not  sincere,  they  do  not 
express  the  "  desires^''  of  the  heart ;  but  are  mere  accents  of 
the  lips,  really  inconsistent  with  the  feehngs  of  the  supplicant. 
If  all  the  oral  petitions,  which  do  not  express  the  feelings  of  the 
heart  were  suppressed,  professing  Christians  would  approximate 
much  nearer  to  the  command  of  our  Lord :  use  not  vain  repe- 
titions as  the  heathen  do,  for  they  think  they  shall  be  heard 
for  their  much  speaking.  What  would  we  think  of  a  fellow 
creature,  who  should  implore  of  us  relief  from  sufferings  which 
we  knew  he  did  not  endure,  or  the  gratification  of  wishes  which 
he  did  not  entertain  ?  And  can  the  all-knowing  God  regard  in 
a  more  favourable  light  prayers  and  confessions  equally  false? 

3.  Our  prayers  must  ever  he  conceived  and  offered  in  suh- 
mission  to  the  divine  will.  Often  we  know  not  what  is  good 
for  us,  and  our  prayers  granted  would  be  a  curse.  Nero's 
mother  prayed,  that  her  son  might  be  emperor.  Her  wishes 
were  realized,  but  Nero  murdered  his  mother.  Thus,  too,  is 
the  most  enlighted  Christian  often  mistaken,  as  to  what  will 
be  most  salutary  for  himself  and  best  subserve  the  interests  of 
the  Redeemer's  kingdom.  And  all  who  possess  confidence  in 
the  government  of  an  omniscient  and  benevolent  God,  must 
cheerfully  submit  their  fondest  wishes  to  his  will,  knowing  that 
he  will  do  all  things  well.     As  Christians  therefore,  laying  claim 

'  John  4:  24.  God  is  a  Spirit,  and  they  that  worship  him  must  worship 
him  in  spirit  and  in  truth. 

^  1  Thess.  5:  17.     Pray  without  ceasing. 

^  Matth.  6:  6.  But  thou,  when  thou  prayest,  enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to  thy  Father  who  is  in  secret,  &c. 


158  ADVANTAGES  OF  PRAYER.  [Art.  V. 

to  this  character,  we  cannot  but  rejoice,  that  the  Lord  God 
omnipotent  reigneth,  and  present  all  our  petitions  to  the  throne 
of  grace  with  this  proviso,  "  yet  not  my  will,  O  Father  !  but 
thine  be  done.'" 

4.  Our  jwayers  must  be  offered  i7i  the  name  of  Jesus," 
must  be  accompanied  with  a  forgiving  spirit,^  and  a  jnirpose 
of  universal  obedience.* 

But  the  question  has  often  been  asked  and  is  well  deserving 
of  a  deliberate  answer ;  since  an  omniscient  God  knows  our 
wants  before  we  express  them,  and,  as  an  immutable  being, 
will  not  change  his  purposes,  is  there  any  real  advantage  re- 
sulting from  prayer,  and  can  any  efficacy  be  properly  ascribed 
to  it? 

II.   The  advantages  of  Prayer. 

1.  Prayer  has  a  tendency  to  qualify  us  to  receive  the  bles- 
sings desired^  and  thus  to  render  it  morally  projter  in  God  to 
grant  them.  We  have  seen  above,  that  prayer  is  in  reality  a 
meditation  on  divine  truth,  on  our  relation  to  God  and  on  our 
own  sinfulness  and  wants.  This  meditation  alone  cannot  fail  to 
exert  a  salutary  influence  on  the  mind.  But  the  fact,  that  these 
reflections  are  orally  expressed,  and  addressed  to  the  Supreme  Be- 
ing himself,  in  whose  immediate  presence  the  supplicant  believes 

•  Matth.  20:  21.  22.  And  Jesus  said  unto  her,  what  wilt  thou]  She 
saith  unto  him,  grant  that  these  my  two  sons  may  sit,  the  one  on  thy  right 
hand,  and  the  other  on  the  left  in  thy  kingdom-  But  Jesus  answered  and 
said.  Ye  know  not  what  ye  ask. 

^  John  16:  23.  Whatsoever  ye  ask  the  Father  in  my  name,  he  will  give 
it  you.  Col-  3;  17.  Whatsoever  ye  do  in  word  or  in  deed,  do  all  in  the 
name  of  the  Lord  Jesus. 

^  Matth-  6:  12.  After  this  manner  pray  ye,  forgive  us  our  debts  as  we 
forgive  our  debtors. 

*  John  9:  31.  If  any  man  be  a  worshipper  of  God,  and  doth  his  will, 
him  he  heareth.     I  John  3:  22. 


Chap.   XII.]  ADVANTAGES    OF    PRAYER.  159 

himself  to  be,  raust  manifestly  heighten  this  effect  and  enhance 
the  vahie  of  prayer  as  a  means  of  grace.  What  Christian  can- 
not testify,  that  when  pouring  forth  his  confessions  of  sinfulness 
into  the  lap  of  God,  he  has  felt  a  deeper  sense  of  humility  than 
ever  before ;  and  that  when  uttering  his  adoration  of  him,  in 
whom  all  fullness  of  perfection  dwells,  his  venei  ation  has  been 
still  elevated,  his  worship  been  made  more  intense ;  and  that 
when  tendering  his  petitions  for  future  pardon  and  blessing, 
his  views  of  redeeming  grace,  emanating  from  such  a  God,  and 
terminating  on  such  a  sinner,  have  been  exalted  to  their  high- 
est pitch  ? 

But  a  still  greater  advantage  resulting  from  the  faithful 
practice  of  this  duty  is,  that 

2.  Prayer  is  actually  the  means  of  procuring  for  us  the 
blessings  which  we  seek,  ami  which,  without  it,  we  vjould  not 
have  attained. 

But  how  does  prayer  accomplish  this  effect  ? 

a)  Not  by  j)roducing  a  willingness  in  God  to  bestow  the 
blessing.  God  is  at  all  times  willing  to  bestow  on  all  men 
every  blessing  they  are  qualified  to  receive.  If,  says  the  Sa- 
viour, ye,  who  are  evil,  (but  imperfectly  benevolent)  know  how 
to  give  good  gifts  unto  your  children  ;  how  much  more  shall 
your  heavenly  Father  (whose  benevolence  is  infinite)  give  the 
Holy  Spirit  to  them  that  ask  him?'  An  affectionate  parent 
mourns  over  his  dissipated,  intemperate  sons,  whose  habits  dis- 
qualify them  for  making  a  correct  use  of  jthe  property,  which  he 
is  no  less  loilling  than  able  to  give  them;  but  which  he  consci- 
entiously withholds,  because  it  would  be  no  blessing  to  ihem, 
and  continues  to  withhold  until  they  by  a  reformation  of  con- 
duct become  qualified  to  receive  it.  When  the  inquiring  sinner 
first  addresses  the  throne  of  grace,  he  is  wont  to  pray  for  every 
spiritual  blessing.  But  is  he  morally  qualified  to  receive  a  sense 
of  pardoned  sin,  before  he  has  rightly  learned  to  see  himself  a 
sinner ;  or  to  appreciate  the  Saviour  before  he  has  felt  his  need 

'Luke  11:  13.      . 


160  INFLUENCE    OF    PRAYER.  [Alt.  V. 

of  him?  The  delay  of  the  divine  blessing  in  answer  to  some 
specific  requests  is,  therefore,  in  no  case  occasioned  by  an  iinvvil- 
hngness  in  God  to  bestow  it,  but  by  the  unfitness  of  the  supph- 
cant  to  receive  the  very  grace  he  asks. 

b)  Nor  hy  froducing  a  change  in  the  'purposes  of  God. 
Among  men  we  often  see  a  change  of  purpose  and  conduct,  in 
consequence  of  supphcation  ;  and  gifts  granted  which  would 
otherwise  have  been  withheld.  The  question  very  naturally 
arises  and  has  often  been  asked,  does  prayer  effect  a  similar 
change  of  purpose  in  God?  Let  us  analyze  a  case  of  such  change, 
and  see  whether  it  would  comport  with  the  character  of  the 
divine  Being.  A  pious  father  has  determined  to  disinherit  his 
prolligate  and  intemperate  son,  and  made  his  determination 
known  to  his  family.  The  son,  affected  by  the  intelligence,  re- 
flects, perceives  the  propriety  of  his  father's  purpose,  and  deter- 
mines to  reform.  He  attends  the  preaching  of  God's  word,  prays 
for  the  influences  of  the  Holy  Spirit,  and  becomes  a  trueChristian. 
After  some  time  he  returns  to  his  father's  house,  confesses  his 
guilt,  and  prays  for  aid  anew  to  engage  in  business.  The  father, 
with  rapture  in  his  heart,  meets  the  returning  prodigal,  fafls  upon 
his  neck  and  kisses  him,  and  having  satisfied  himself  of  his  sin- 
cerity, grants  his  prayer.  His  first  resolution  was  to  refuse  him 
any  more  property,  because  he  was  unworthy  of  it :  his  second, 
to  grant  him  his  portion,  because  he  had  unexpectedly  learned 
his  son's  repentance,  and  believed  he  would  now  profit  by  what 
he  might  receive.  The  change  of  purpose  was  evidently  occa- 
sioned by  an  accession  of  knowledge ;  but  as  such  accession  can- 
not belong  to  God,  neither  can  the  change.  Had  the  father  at 
first  known,  that  his  son,  though  now  a  spendthrift  and  a  sot, 
would  reform;  what  would  have  been  his  determination  from  the 
beginning  ?  Doubtless  that  so  long  as  his  son  was  dissipated, 
no 'property  should  be  granted  him,  but  as  soon  as  the  foreseen 
period  of  his  reformation  arrived,  he  should  receive  as  much  as 
he  could  profitably  employ  to  the  full  extent  of  his  portion.  Here 
then  would  have  Ijeen  no  change  of  determination  :  but  two  si- 


Chap.  XII. J  influi!;nc:k  ok  i'uavek.  161 

multaneous  purposes,  referring  to  different  periods  in  the  son's 
life,  each  suited  to  his  character  at  the  time.  And  such  is  the 
case  with  the  several  purposes  of  our  heavenly  Father,  refer- 
ring to  different  periods  of  an  individual's  life.  Though  suc- 
cessively executed,  they  were  simultaneously  formed  in  the 
divine  mind,  with  a  perfect  foreknowledge  of  the  conduct  of 
the  individual  at  each  successive  period,  and  always  suited  to 
that  conduct. 

Thus,  too,  we  perceive  the  fallacy  of  the  objection,  that  if 
prayer  effects  no  change  in  the  purposes  of  God,  the  blessings 
bestowed  on  supplicants  after  they  have  praj^ed  foi  them, 
cannot  be  answers  to  their  prayers.  This  \vould  be  true,  if 
God  had  been  ignorant  of  the  fact,  that  these  prayers  would 
be  offered  ;  but  having  known  this  from  eternity  fidl  as  well 
as  after  they  occurred,  he  could  have  had  reference  to  them  in 
the  determinations  of  his  conduct  then  formed,  as  well  as  after 
they  had  been  addressed  to  him, 

c)  Nor  does  prayer  exert  its  procuring  influence,  by  mcriihig 
the  blessings  sought.  It  is  indeed  an  act  in  accordance  with 
the  will  of  God,  and  as  far  as  it  is  performed  with  sincerity,  that 
is,  from  proper  motives,  it  is  certainly  well  pleasing  in  his  sight. 
We  cannot  but  regard  those  divines  as  in  error,  who  teach  that 
even  the  sincere  prayers  of  awakened  and  inquiring  sinners,  are 
not  pleasing  to  God.  Their  grand  argument,  that  such  prayers 
are  imperfect,  proves  too  much.  It  would  with  infallible  certainty 
condemn  the  prayers  of  the  most  eminent  saints  ;  for  though 
elevated  higher  in  the  scale  of  moral  excellence,  they  and  their 
best  prayers  fall  far  short  of  the  perfection  demanded  by  the 
law.  When  God  says  :  "  the  sacrifice  of  the  wicked  is  an  abom- 
ination in  my  sight,"  he  doubtless  refers  to  such  as  are  at  the  time 
voluntarily  continuing  in  wickedness.  And  it  is  clearly  a  dic- 
tate both  of  reason  and  scripture,'  that  from  the  moment  of  the 

*  Psalm  145:  18.     The  Lord  is  nigh  unto  all  that  call  upon  him  in  truth 
21 


162  INRLUENCK    OK    PRAYEK.  [Art.    V. 

first  attempt  of  the  most  abandoned  sinner  to  seek  liis  forsaken 
God,  every  sincere  effort  and  prayer  are  pleasing  to  that  mer- 
ciful Being  who  has  left  us  in  no  doubt  as  to  the  feelings,  with 
which  he  contemplates  the  returning  prodigal.^ 

Still  there  is  nothing  in  prayer  that  could  merit  the  favour 
sought,  any  more  than  in  faith  to  merit  justification.  Who 
would  suppose  that  a  beggar  by  asking  a  charity  accjuired  a 
right  to  expect  it? 

d)  But  prayer  is  actually  instrumental  in  procuring  for  us 
the  blessings  sought,  because  it  tvas  apj)ointed  hy  God  him- 
self us  a  means  and  condition,  on  which  he  woidd  graciously 
bestow  tlte  blessings  that  we  need. 

When  God,  our  righteous  sovereign,  devised  tlie  scheme  of 
redeeming  mercy,  and  determined  to  bestow  his  favour  on  our 
fallen  race  ;  he  had  doubtless  a  right,  as  it  was  a  pure  gift  to 
which  we  had  no  claim,  to  fix  the  conditions  on  which  he  would 
bestow  it.  And  whatever  condition  he  fixed  on  would  be  efii- 
cacious  because  he  appointed  it.  Thus  he  has  selected  faith  as 
the  condition  of  justification,  and  prayer  as  a  means  by  which 
we  can  obtain  those  blessings  temporal  and  spiritual,  which  he  is 
willing  to  confer  on  us.  It  is  not  diflicult,  even  with  our  imper- 
fect vision,  to  see  the  wisdom  of  this  choice.  By  prayer  is 
meant  "  sincere  desires  for  things  agreeable  to  the  divine  will." 
Now  these  desires  imply,  in  the  supplicant,  a)  a  determina- 
tion to  forsake  evil  and  seek  the  kingdom  of  heaven,  for  this 
must  be  the  tendency  of  all  "  things  agreeable  to  the  divine 
will ;"  and,  b)  such  acquaintance  with  his  own  character  and 

(n  nK  i  ,  sincerity,  CJesenius  Auliichtigkeit.  1  Kings  2;  4.  Isaiah  48:  1.) 
Jer.  29:  13.  The  Lord  said,  ye  sliall  find  nie  when  ye  search  for  me  with 
all  your  heart,  lleb.  11:  6.  He  that  cometh  unto  God  nuist  believe  (have 
faith  in)  his  existence,  and  that  he  is  a  rewarder  of  them  that  diligently 
seek  him. 

'  Luke  15:  20.  But  when  he  was  yet  a  great  ivay  off,  his  father  saw 
hun,  and  had  compassion,  and  ran  and  fell,  on  his  neck  and  kissed  him. 


Chap.  XII.]  REASONABLENESS    OF    PRAYER.  163 

necessitiesi,  and  with  the  nature  of  the  tiling  desired,  as  makes 
it  appear  a  blessing  and  desirable  to  him.  These  circumstances 
imply  some  moral  qualification  to  receive  and  profit  by  the  bless- 
ings prayed  for,  and  thus  evince  the  suitableness  of  prayer  as 
the  condition  of  their  bestovvment.  Even  if  prayer  were  not 
appointed  by  God  as  such  condition,  it  appears  that  it  would  be 
morally  unfit  in  him  to  grant  these  blessings  to  any  others 
than  those  who  possess  the  qualifications  involved  in  prayer. 

The  appointment  of  prayer  is  abundantly  taught  in  scrip- 
ture ;'  nor  are  examples  wanting  of  the  most  interesting  and 
striking  answers  to  it.  The  earnest  supplication  of  Bartimeus 
arrested  the  attention  of  the  passing  Saviour  and  secured  him 
his  sight.  The  cry  of  the  publican,  "  Lord  be  merciful  to  me  a 
sinner,"  exerted  a  justifying  influence  in  thechanceryof  heaven. 
In  answer  to  prayer  the  bitter  waters  of  the  desert  were  made 
sweet ;  the  liquid  stream  issued  from  the  rock  in  the  wilderness  ; 
the  dead  were  recalled  to  life  ;  and  the  sun  itself  in  the  firma- 
ment arrested  in  its  course  !^ 

Such  then  being  the  nature  and  efficacy  of  prayer,  how  im- 
portant is  it,  that  both  saints  and  sinners  should  avail  themselves 
of  its  influence,  not  only  in  securing  the  favour  of  God  on  their 
own  souls,  but  also  in  drawing  down  from  heaven  the  same 
blessings  on  their  relatives,  their  friends,  their  enemies  and  the 
whole  family  of  man  !  Christian,  doth  not  thy  heart  cojidemn 
thee  for  neglecting  thy  interest  at  a  throne  of  grace  ?    Sinner, 

'  Matth.  7:  7.  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shaU  be  opened  to  you.  26:  41.  Watch  and /^ray,  that  ye 
enter  not  into  temptation.  James  5;  16.  The  fervent  prayer  of  the  righteous 
availeth  much.  Philip.  4:  6.  In  every  thing  by  prayer  and  supplication — 
let  your  request  be  made  known  to  God.  Matth.  6:  9.  After  this  manner, 
therefore,  pray  ye  :  our  father  who  art  in  heaven,  «fec.     Luke  18:  1. 

^  Exod.  15:  25.  And  he  cried  unto  the  Lord,  and  the  Lord  showed  him 
a  tree  wlrich  when  he  had  cast  into  the  waters,  the  waters  were  made  sweet. 
Josh.  10:  13.  So  the  sun  stood  still  in  the  midst  of  heaven,  and  hastened 
not  to  go  down  about  a  whole  day. 


KM  RPASONABLENESS    OF    PRAYER.  '       [Art.   V. 

poor  wandering  sinner,  on  the  path-way  to  endless  death,  art 
thou  aware  of  the  fact,  that  even  for  tliee,  tliere  is  still  hope,  if 
thou  wilt  come  in  God's  appointed  way  ?  Hear  tlien  and  heed 
the  voice  of  mercy :  "  Let  the  wicked  forsake  his  way,  and 
the  unrighteous  man  his  thoughts:  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  on  him,  and  to  our  God, 
for  he  will  abundantly  pardon." 

Whether  those  events  and  influences  which  God  produces 
in  answer  to  prayer,  arc  always  mediately  effected  through  the 
instrumentality  of  second  causes,  or  whether  the  Ruler  of  the 
universe  sometimes  changes  the  natural  train  of  events  which 
would  otherwise  have  taken  place,  has  been  disputed.  If  the 
former  be  the  case,  events  thus  produced  are  not  the  less  real 
answers  to  prayer;  because  the  train  of  causes  to  produce  them, 
must  have  been  selected  with  infinite  wisdom  to  accomplish 
this  specific  end.  Yet  it  may  be  true,  as  has  been  supposed, 
that  in  some  cases,  there  would  be  an  absolute  impossil)ility  or 
self-contradiction  in  the  nature  of  things  involved.  In  such  in- 
stances doubtless  the  divine  answers  to  prayer  are  effected  by 
immediate  inleiference  with  the  order  of  the  physical  or  intel- 
lectual world;  exerted  however  in  such  a  manner  as  will  not  in 
the  least  degree  impair  the  freedom  of  moral  agents.  We  must 
beware  of  regarding  these  acts  of  interference  as  unexpected 
to  God  ;  they  were  foreseen  and  determined  on  in  eternity,  and 
formed  as  much  as  any  thing  else,  a  part  of  his  plan  for  the 
government  of  the  world.  The  scriptures  seem  to  favour  the 
latter  view.  Nor  is  its  truth  at  all  impaired  by  the  fact,  that 
in  the  train  of  causation  so  far  as  known  to  us,  we  perceive 
no  instances  of  such  deviation.  The  universe  may  be  compar- 
ed to  a  chain,  of  which  the  last  few  links  only  are  visible  to  us  ; 
and  the  other  end  of  which  reaches  to  tlie  throne  of  a  prayer- 
lu^aring  and  [)rayer-answering  God.  In  a  few  instances,  record- 
ed in  scripture,  he  has  touched  the  chain  wilhin  our  observation, 
nnd   these  events   are  termed    miracles.     But  how  often,  and 


(-'hrxp.  XIII.]  THE    GOSPEL    CAL,L.  165 

when  lie  lays  his  hand  on  the  higher  and  invisible  links,  we 
know  not.  Yet  here  his  influence  would  not  be  less  ellectual : 
and  here  it  probably  is  that  prayers  frequently  find  their  an- 
swer. Here  it  probably  is,  that  the  hand  of  Jehovah,  unseen  by 
mortal  eye,  oft  times  diverts  the  current  of  events  into  new  chan- 
nels, and  originates  new  trains  of  causes,  which  whilst  they  con- 
firm the  faith  and  accomplish  the  prayers  of  believers,  advance 
the  purposes  of  heaven,  and  exhibit  the  whole  machinery  of  the 
universe  as  sympathizing  with  the  moral  government  of  God. 


CHAPTER   XIII. 


CONVERSION. 

ART.  Vr.    CONCERNING  NEW  OBEDIENCE  (OR  A  CHRISTIAN  LIFE) 

They  likewise  teach,  that  this  faith  must  bring  forth 
good  fruits ;  and  that  it  is  our  duty  to  perform  those 
good  works  which  God  has  commanded,  because  he 
has  enjoined  them,  and  not  in  the  expectation  of 
thereby  meriting  justification  before  him.  For,  re- 
mission of  sins  and  justification  are  secured  by  faith  ; 
as  the  declaration  of  Christ  himself  implies  :  "  when 
ye  shall  have  done  all  those  things,  say,  we  are  un- 
profitable servants." 

This  article,  together  with  the  Xllth  and  XXth,  contains  all 
that  the  Confessors  deemed  it  necessary  to  say  on  the  subject 


lOG  ILLUMINATION.  [Alt.  VI. 

of  repentance  and  faith.  In  order  if  possible  to  give  perspicuity 
to  our  discussion,  we  shall  treat  of  these  several  subjects  under 
the  general  head  of, 

L   The  Changes  wrought  in  the  sinner  by  the  Holy  Spirii 
through  the  means  of  Grace. 

In  commenting  on  this  subject  we  shall  have  some  reference 
to  the  terms  usually  employed  by  Lutheran  divines  in  common 
with  others,  in  the  explanation  of  it. 

1.  The  call^  or  vocation^  is  that  invitation  given  to  man  by 
God,  either  mediately  or  immediately,  to  forsake  his  evil  ways 
and  accept  the  offers  of  mercy.  The  imtnediate  call,  is  that 
which  is  given  miraculously,  of  which  the  case  of  Paul  is  an  ex- 
ample. The  mediate,  or  ordinary  call,  is  that  invitation  to  refor- 
mation which  God  gives  us  through  his  word,  the  external  cir- 
cu,mstances  of  our  situation,  and  the  incidents  of  his  Providence. 
This  is  the  only  call  which  men  can  now  expect ;  it  is  given 
with  equal  sincerity  to  all  who  live  in  a  gospel  land,  and  brings 
salvation  within  the  reach  of  them  all,  by  tendering  to  them 
those  means  of  grace  which  they  have  tlie  ability  to  use  with 
sincerity,^  and  the  sincere  use  of  which,  the  Holy  Spirit  will 
sooner  or  later  make  effectual  to  the  conversion  of  the  soul. 

This  view  of  the  call,  manifestly  pre-supposes  the  acknow- 
ledged doctrines  of  the  church,  that  man,  if  left  to  himself,  nei- 
ther would  nor  could  turn  to  God  ;  and  that  the  means  of  grace, 
though  wisely  adapted  to  the  end  for  which  they  wore  design- 
ed, are  not  able  to  convert  the  soul,  without  the  additional  in- 
fluence of  the  Holy  Spirit. 

2.  llUunination  is  that  mediate  act  of  God,  by  which, 
through  the  instrumentality  of  the  means  of  grace,  he  imparts 
to  the  inquiring  sinner  correct  and  spiritual  views  of  divine 

'  See  pp.  141.  142. 


Chap.  XIII.]  cuNvicTiuN.  167 

things.  No  one,  wlio  pertrieveiingly  and  entirely  disregaids  the 
call  of  God,  ever  becomes  the  subject  of  illumination.  Because 
this  disregard  includes  in  it  the  refusal  to  use  the  means  of 
grace  prescribed  in  scripture,  through  which  alone  the  Holy 
Spirit  illuminates  the  mind.  On  the  other  hand,  if  the  sinner 
give  heed  to  the  call  of  God,  to  attend  to  the  things  pertaining 
to  his  peace ;  that  is,  if  he  sincerely  search  the  scriptures, 
inquiring  "Lord  what  wilt  thou  have  me  to  do,"  and  earnestly 
striving  to  conform  to  the  will  of  God ;  he  will  find  his  views 
of  divine  things  remarkably  changed.  His  ideas  of  the  moral 
excellence,  especially  the  holiness  and  bei>evolence  of  God, 
of  the  extent,  spirituality  and  justice  of  the  divine  law,  of  the 
evil  of  sin  in  general,  and  of  his  own  sinfulness  in  particular, 
will  become  vastly  more  clear,  correct  and  pmctical.  This 
state  of  the  sinner's  mind  is  also  sometimes  termed  a  state  of 
illumination. 

3.    But  this  change  of  views,  which  is  the  first  e(Tec(  of  di- 
vine illumination,  will  l>c  accompanied  by  another  and  equally 
striking  alteration  in  the  state  of  Xns  feelings.     Viewed  in  this 
clearer  and  more  spiritual  light,  the  moral  excellence  of  the 
divine  character  excites  in  the  illuminated  sinner,  feelings  of 
love  and  adoration ;  the  law  in  all  its  extent  and  s|)irituality 
appears  just,  siilutary  and  lovely;  whilst  the  depth  of  hi.s  own 
depravity,  the  multitude  and  aggravation  of  his  sins,  and  his  li- 
ability to  the  just  displeasure  of  God,  excite  in  him  new  feeliiigs 
of  remorse,  sorrow  and  fear.     These  two  elTects  of  divine  illu- 
mination, are  produced  in  a  more  or  less  graduid  manner,  and 
usually  keep  pace  with   each   other.     Sometintes  both   these 
ellects  are  designated  by  the  term  mnviclion,  whilst  at  others, 
this  name  is  applied  only  to  the  changed  views  of  the  sinner, 
whilst  his  new  feelings  are  denominated  peniience,  or  2e]H:iii- 
ance  in  its  limited  sense. 

Convicliuft,  in  the  popular  sense  of  the  term,  may  tiierefore 
be  defined  to  be  the  new  and  spiritual  views  of  the  awakened 


108  PENITENCE FAITH.  [Alt-    \I. 


siniiei',  concerning  his  own  sinfulness  and  exposure  to  the  wrath 
of  God,  together  with  feehngs  of  deep  concern  for  his  salvation. 

4.  Penitence,  or  liepentmice  in  its  more  limited  sense, 
signifies  those  feelings  of  sorrow  and  remorse,  excited  in  the 
mind  of  an  (awkened)  illuminated  sinner  by  a  consideration 
of  his  sinfulness  and  danger. 

These  feelings  are  different  in  degree  according  to  the  natu- 
ral temperament  of  the  inividual,  or  his  degree  of  religious 
knowledge,  or  the  degree  of  his  actual  guilt.  When  this  sor- 
row arises  merely  from  a  consideration  of  our  danger,  or  liabi- 
lity to  the  divine  wratii,  it  is  termed, 

a)  Legal  repentance,  and  lias  nothing  truly  noble  or  hope 
ful  in  it.  It  is  the  same  feeling  which  the  impenitent  robber 
often  has  when  he  anticipates  the  speedy  execution  of  the 
penalty  of  the  law  upon  him. 

But  when  these  feelings  of  remorse  originate  fiom  a  convic- 
tion of  our  sinfulness,  of  the  turpitude  of  our  conduct  in  sinning 
against  so  good  a  God,  against  our  nearest  and  best  friend,  our 
constant  benefactor  ;  they  are  termed, 

b)  Evangelical  repentance,  and  belong  to  the  noblest  and 
most  hopeful  exercises  of  the  awakened  mind.  They  imply  a 
perception  of  the  intrinsic  odiousness  of  our  sins,  of  the  beauty 
of  holiness,  of  the  justice  of  our  condemnation,  of  the  spirituality 
and  excellence  of  the  divine  law,  and  a  pre|)aration  of  heart  to 
understand  and  appreciate  the  plan  of  salvation  generally. 

5.  Faith.     Justifying  faith  is  that  voluntary  act  of  the  illu- 
minated and  evangelically  penitent  sinner,  by  which  he  con 
fides  in  the  mercy  of  God  through  Christ  for  salvation,  on  the 
terms  offered  in  the  gos|)el.' 

'  The  term  faith  has  also  several  other  significations  in  the  sacred  vol- 
ume, a)  It  designates  tlie  Christian  doctrines  themselves  (objectively,) 
as  in  the  passage  "  Earnestly  contend  for  the  faith,"  &c.  b)  It  signi- 
fies jnere  historical  belief  of  the  scriptures,  &c.  thus  "  the  devils  be- 
lieve and  tremble."     This  historical  faith  nmst  precede  repentance,  and 


Chap.   XIII.]  FAITH — ITS    NATURE.  169 

a)  It  is  a  voluntary  act,  and  therefore  we  find  it  commanded 
as  a  duty.* 

b)  It  can  be  properly  performed  only  by  the  illuminated 
a.nA  tiu\y  penite?it;  because  the  blind  and  unrepenting  sinner 
neither  sees  his  necessity  of  a  Saviour,  nor  feels  a  willingness  to 
conform  his  heart  and  hfe  to  the  requisitions  of  the  gospel.  His 
faith,  if  he  have  any,  is  merely  an  historical  belief  of  conclusive 
evidence,  such  as  may  be  possessed  by  immoral  men,  and  even 
by  the  devils  themselves.  The  repentance  requisite  must, 
moreover,  be  of  the  evangelical  kind.  His  heart  must  be  deeply 
affected  by  the  moral  excellence  of  the  divine  character  and  his 
own  sinfulness,  and  thus  it  is  that  "  with  the  hea7't  man  believ- 
eth  unto  righteousness." 

c)  Its  exact  nature  is  that  of  confidence,  trust  or  reliance  on 
God,  and  is  similar  to  the  confidence  of  a  child  in  an  affectionate 
parent,  of  one  friend  in  the  known  character  of  another.  It  in- 
cludes 1)  a  ktiowledge  or  belief  of  the  character  of  God,  and 
especially  of  the  Saviour  as  deserving  of  our  confidence  ;  2) 

feel'mgs  of  approbation  and  delight  in  this  character,  especially 
as  developed  in  the  gospel  plan  of  salvation,  and  3)  a  volition 
to  accept  the  offers  of  mercy  on  the  terms  proposed,  that  is,  to 
act  in  accordance  with  this  belief  and  feeling. 

d)  Saving  faith  is  accompanied  by  good  works,-  by  a  life  of 
holiness.  No  man  can  be  sincere  in  his  professed  reliance  on 
the  Saviour,  who  crucifies  him  afresh  by  voluntary  sins. 

e)  "  Faith  is  the  gift  of  God ;"  because  it  is  he  who  calls, 
enlightens,  and  convicts  us,  and  enables  us  to  repent  of  our 


has  nothing  in  it,  implying  a  spiritual  change ;  but  it  is  obvious  from  the 
above  definition,  that  a  living  or  saving  faith  can  only  succeed  it. 

'  "  Repent  ye  and  believe  the  gospel  (the  glad  tidings  of  a  Saviour)  Mark 
1:  15.  This  is  his  commandment,  that  ye  believe  on  the  name  of  his  Son 
Jesus  Christ.     1  John  3:  23. 

2James2:  20— 23. 

22 


170  SANCTIUCATION.  (Alt.  VI. 

sins  ;  without  any  one  of  which  previous  steps,  justifying  faith 
is  impossible;  because  he  affords  us  that  knowledge  of  his  own 
character  and  the  plan  of  salvation,  in  view  of  which  alone  we 
can  confide  in  him  :  and  because,  at  this,  as  well  as  every  other 
stage  of  our  progressive  moral  improvement,  he  never  fails  to 
superadd  the  blessing  of  his  Spirit  to  the  faithful  use  of  the 
means  of  grace. 

6.  Sanctijication  is  a  progressive  conformity  to  the  divine 
law  and  an  increasing  ability  to  fulfil  its  requisitions,  wrought 
"in  the  faithful  believer  b)/*the  Spirit  of  God,  tnrough  the  means 
of  grace. 

a)  It  is  the  work  of  God's  Holy  Spirit ;  as  we  are  abundantly 
taught  in  the  sacred  volume  :  "  Being  sanctified  by  the  Holy 
Ghost."'  That  same  divine  influence,  which  was  necessary  at 
every  previous  stage  of  this  moral  reformation,  is  no  less  indis- 
pensable here. 

b)  It  is  effected  through  the  means  of  grace.  The  word,  the 
sacraments  and  all  other  means  of  grace,  together  with  the  dis- 
pensations of  his  providence  both  prosperous  and  adverse,  are 
the  principal  instruments,  by  which  the  Parent  of  good  ad- 
vances the  sanctification  of  the  returning  sinner.^  Whilst  the 
believer  is  living  in  the  conscientious  use  of  these  means,  and  is 
thus  pursuing  the  path  of  duty,  the  benign  and  transforming  in- 


*  Rom.  15:  16.  That  I  should  be  the  minister  of  Jesus  Christ  to  the 
Gentiles,  ministering  the  gospel  of  God,  that  the  oifering  up  of  the  Gentiles 
might  be  acceptable,  (they)  being  sanctified  by  the  Holy  Ghost.  1  Thess. 
5:  23. 

^  John  17:  17.  Sanctify  them  through  thy  trutli,  thy  word  is  truth. 
Rom.  2:  4.  Or  despisest  thou  the  riches  of  his  goodness,  and  forbearance, 
and  long  suffering,  not  knowing  that  the  goodness  of  God  leadeth  thee  to 
repentance  !  Heb.  12:  6.  10.  For  whom  the  Lord  loveth  he  chasteneth, 
and  scourgeth  every  son  whom  he  receiveth. — For  they  (our  earthly  fathers) 
verily  for  a  few  days  chasten  us  after  their  own  pleasure  ;  but  he  (God)  for 
our  profit,  that  we  might  be  partakers  of  his  holiness. 


Chap.  XIII.]  SANCTIFICATION.  171 


flnence  of  the  God  of  holiness  is  poured  down  upon  him  from 
on  high. 

c)  The  faithful  behever  alone  can  be  the  subject  of  pro- 
gressive change.  Sanctification  is  the  work  of  the  Holy  Spirit, 
wrought  through  the  means  of  grace ;  but  so  soon  as  the  believer 
becomes  unfaithful  to  his  God,  he  both  neglects  those  means 
and  grieves  away  that  Spirit,  and  therefore  inevitably  interrupts 
this  glorious  work.  Sanctification,  moreover,  consists  in  an  in- 
crease of  holy  habits  in  the  soul ;  and  the  strength  of  these  habits 
is  augmented  or  diminished  by  bvery  individual  act.  To  main- 
tain, therefore,  that  sanctification  is  invariably  progressive  in  the 
believer,  even  when  he  relapses  into  sin,  amounts  to  the  repul- 
sive position  that  acts  of  sin  confirm  our  holy  habits. 

That  the  cooperation  of  the  sinner,  by  the  faithful  use  of  the 
means  of  grace,  is  essentially  necessary  to  the  progress  of  this 
work,  is  also  clearly  taught  in  Scripture  ;  where  sanctification 
itself  is,  in  this  sense,  even  represented  as  the  work  of  the  be- 
liever himself.  "  Dearly  beloved,"  says  Paul  to  the  Corinthians, 
'^  let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  j)erfecting  holiness  in  the  fear  of  the  Lord."' 

d)  This  gracious  change  itself,  as  witnessed  in  the  believer, 
consists  in  increasing  conformity  to  the  law  of  God  and  ability 
to  fulfil  its  requisitions.  The  believer's  knowledge  of  God  and 
divine  things,  is  expanded  by  the  habitual  study  of  revealed 
truth  ;  is  corrected  by  being  brought  into  contact  with  the  infal- 
lible word  ;  is  rendered  more  spiritual  and  vivid  by  the  vouch- 
safed influence  of  the  Holy  Spirit.  Col.  1:  9.  His  feelings  on 
the  grand  subject  of  salvation,  on  the  character  and  interests  of 
the  Redeemer's  kingdom,  become  more  ardent  and  intense.  No 
subject  lies  nearer  to  his  heart  than  the  glory  of  his  God,  his  own 
eternal  welfare,  and  that  of  his  fellow-men.  The  Saviour  ac- 
quires increasing  preciousness  to  his  soul,  he  perceives  in  him 

»  2  Cor.  7:  1.     Rom.  13:  1.     Heb.  12:  1.     Ephes.  4:  22.  &c. 


1 '"'J  CONVERSION nRGKNERATION.  [Alt.   VI. 

the  cliief  among  ten  thousands,  one  altogether  lovely,  and  as 
the  hart  panteth  after  the  water  brook,  so  does  his  soul  long  for 
God.  Accordingly,  the  tenor  of  all  his  actions  too,  evinces  an 
increasing  conformity  to  the  divine  law.  His  determination  to 
live  for  eteinit}^  and  God,  acquires  increasing  strength  and 
regularity,  whilst  he  labours  to  lay  aside  every  weight,  and  the 
sin  that  doth  most  easily  beset  him,  and  run  with  alacrity  the 
race  set  before  him. 

But  as  he  advances  in  this  process,  he  also  finds  his  strength 
increasing.  Before  his  clearer  vision  of  eternal  and  divine 
things,  the  toys  and  baubles  of  this  world  dwindle  into  insignifi- 
cance, and  comparatively  lose  their  tempting  power.  He  finds 
himself  strengthened  with  might  in  the  inner  man,  and  from  a 
newborn  babe  he  is  gradually  growing  up  to  the  measure  of 
the  stature  of  a  perfect  man  in  Christ.^  The  question  whether 
the  believer  can  attain  absolute  perfection  in  this  world  is  dis- 
cussed under  Article  XH.  of  the  Confession,  where  it  is  specifi- 
cally mentioned  by  the  Confessors. 

n.  Different  names  of  this  change. 

Thus  have  we  reviewed  the  several  parts  of  this  great  moral 
change  in  systematic  order,  and  specified  the  names  usually 
applied  to  them.  Justification,  which  is  sometimes  inserted  in 
this  series,  is  not  a  change  in  man,  nor  even  a  divine  influence 
exerted  on  earth,  but  a  forensic  act  passed  in  the  chancery  of 
heaven.  There  are,  however,  a  few  other  terms,  which  are 
used  to  designate  either  a  part  or  the  whole  of  this  change, 
such  as  conversion,  regeneration,  and  repentance. 

Conversioiuin  popular  language,  signifies  the  entire  change, 
by  whicli  the  sinner  becomes  a  new  creature  in  Christ  Jesus. 
Regeneration,  likewise,  in  the  scriptures,  designates  the  whole 

'  Epbes.  4:  1.3. 


Chiip.  XIII.]  CONVERSION REGENERATION.  173 

change  :  "unless  a  man  be  born  again,"  that  is  be  converted, 
"  he  cannot  enter,"'  (fcc.  In  this  sense  of  the  term,  regenera- 
tion is  a  gradual  work ;  because  the  entire  change  is  never 
wrought  instantaneously,  and  because  the  scriptures  teach  us, 
that  we  are  regenerated  mediately,  and  the  use  of  means  must 
necessarily  be  gradual.  "  He  freely  {^ov'kr]Bsis  willingly)  begat 
us  with  the  word  of  tr iith^^^  "  being  born  again,  not  of  corrupti- 
ble seed,  but  of  incorruptible  by  the  word  of  God."^  But  it  is 
also  used  by  some  religious  writers,  to  designate  a  particular 
point  in  this  progressive  change,  namely  that  moment,  when 
the  habits  of  the  soul,  which  had  before  been  gradually  chang- 
ing, acquire  a  preponderance  in  favour  of  holiness.  In  thig 
sense,  which  is  also  adopted  by  some  Lutheran  writers,  regene- 
ration must  be  instantaneous  ;  that  is,  there  is  a  moment,  and 
but  a  moment  it  can  be,  until  which  the  habits  of  the  returning 
sinner  still  preponderate  in  favour  of  sin,  and  after  which  the 
current  of  the  soul,  as  it  were,  inclines  toward  heaven.  As 
the  foot  of  the  traveller  passes  in  an  instant  some  imaginary 
boundary,  that  does  not  occupy  space,  but  merely  circumscribes 
it ;  so  the  soul,  in  its  progress  from  sin  to  holiness,  must  ever 
be  on  the  one  or  other  side  of  this  designated  point,  nor  can  it 
be  imagined  as  stationary  on  it.  This  moment  would  coincide 
with  the  first  act  of  justifying  faith,  yet  in  the  order  of  things 
must  be  placed  immediately  before  it.  That  there  is,  at  this 
instant,  any  new  faculty  inserted  into  the  soul,  or  any  thing 
"  implanted"  into  it,  diflerent  in  kind  from  what  has  already 
been  described,  we  cannot  find  taught  by  reason  or  revelation. 
The  term  rei^entance^^  is  also  used  in  the  word  of  God,  to 
designate  the  entire  change,  and  especially  that  voluntary  agen- 
cy, which  is  required  of  the  sinner  himself,  in  the  progress  of 

»  John  3:  3.  ^  james  1:  18. 

=>  1  Pet.  1:  23.     See  also  1  Cor.  4:  15. 

*  Mcrai/oto)  literally  signifies  to  change  one's  mind. 


174  DUTY    OF    REPENTANCE.  [Alt.   VI. 

this  change  ;  such  as  a)  to  "  consider  his  ways"  and  direct  his 
attention  to  the  call  of  God.  to  his  soul,  that  is,  "attend  to  the 
thing's  pertaining  to  his  peace ;"  b)  to  examine  the  evidences 
of  that  rebellion  and  moral  depravity  charged  against  him  in 
the  scriptures  ;  c)  to  cherish  penitential  feelings,  and  d)  to  turn 
to  God,  that  is,  to  resolve  no  longer  voluntarily  to  violate  the 
laws  of  God,  but  faithfully  to  fulfil  them  and  daily  strive  to 
lead  a  holy  life.  Thus  it  is  used  by  the  Saviour,  Luke  13:  3. 
"Nay,  but  unless  ye  repent  (m-ii  fAsravoviTs,)  ye  shall  all  likewise 
perish." 

III.   The  duty  of  Repentayice  obligatory  on  all  tnc?!. 

In  the  above  sense  of  the  word  repentance,  it  may  not  only 
be  urged  on  sinners  as  a  duty,  but  also  as  an  immediate  one, 
always  within  their  ability.^ 

First:  That  this  repentance  is  a  duty,  obligatory  on  all 
sinners,  is  evident :  for  a)  sin  is  in  itself  odious,  is  flagrant  re- 
bellion against  a  just  God,  and  productive  of  misery  in  time  and 
eternity;  whilst  this  return  to  holiness  is  reasonable  and  right 
in  itself,  and  never  fails  to  advance  our  highest  interests:  b) 
because  God  has  expressly  enjoined  it,  he  "  commandeth  all 
men  every  where  to  repent  ;"^  and  c)  because  the  neglect  of  it 
excludes  us  from  all  the  promises  of  God's  word ;  d)  because 
without  it  we  are  morally  unqualified  for  heaven,  and  must  be 
excluded  from  it:  e)  Because  God  tenders  us  every  needful 
aid  to  ejiable  us  to  repent.  The  sinner  does  not,  indeed,  pos- 
sess the  ability  to  perform  this  duty  independently  of  the  call  of 
God's  word  and  the  means  of  grace ;  nor  with  these  means, 
independently  of  the  influences  of  the  Spirit;  but  that  with 
these  auxiliaries,  which  are  tendered  with  equal  sincerity  to  all 

'  Acts  17:  30.     Matth.  4:  7. 
2  Acts  17:30. 


Chap.  XIII.]  DUTV    OF    REPENTANCE.  175 

who  hear  the  gospel,  man  does  possess  the  ability  to  obey  the 
command  of  repentance,  of  a  voluntary  abandonment  of  the 
service  of  sin,  and  a  sincere  and  habitual  effort  to  glorify  God, 
is  presupposed  by  the  very  fact,  that  he  is  commanded  to  do 
so,  on  pain  of  eternal  ruin.  It  is  a  dictate  of  common  sense, 
that  no  man,  (nor  even  brute)  can  justly  be  punished  for  not 
doing  what  it  was  never  in  his  power  to  do,  and  the  ability  to 
do  which  he  did  not  voluntarily  lose.  The  term  ability  we 
here  use  in  its  popular  sense,  as  embracing  every  thing  requi- 
site to  bring  a  duty  fairly  within  the  sphere  of  our  voluntary 
agency.  The  sacred  volume  explicitly  inculcates  the  same 
doctrine, 

1.  The  Saviour  himself  extols  tie  woman  in  the  gospel, 
who  came  to  anoint  him,  by  saying,  "  she  hath  done  what  she 
could.''''^ 

2.  For,  says  Paul,  "  if  there  be  a  willing  mind  (sincerity,)  it 
is  accepted  according  to  tohat  a  man  hath  (according  to  his 
ability,)  and  not  according  to  that  he  hath  not.*" 

3.  God  has  given  to  man  different  degrees  of  abihty,  intel- 
lectual and  physical,  and  of  means  of  improvement ;  and  re- 
quires a  proportionate  degree  of  activity  from  each  ;  unto  whom 
much  is  given,  from  him  shall  much  be  required.^ 

4.  The  same  doctrine  is  taught  by  the  parable  of  the  talents,' 
the  requisitions  of  God  being  graduated  according  to  their  num- 
ber. 

5.  The  conduct  of  Pharaoh  in  punishing  the  Israelites  for 
not  making  more  bricks  than  they  were  ablc^^  and  that  of  Nebu- 
chadnezzar, in  demanding  of  his  astrologers,  on  pain  of  "  being 
cut  to  pieces,"*^  what  "  no  man  on  earth  can  do"  unless  aided 

»  Mark  14:  8.  ^  2  Cor.  8:  12. 

^  Luke  12:  48.  *  Luke  19.     Matth.  25:  14.  &c. 

5  Exod.  5:  6—23.  «  Dan.  2:  5—11. 


176  DUTY    OF    REPENTANCK.  [Alt.  Vl.     ^ 

by  miracle,  is  represented  as  grossly  tyrannical ;  and  can  it  be 
just  to  ascribe  similar  conduct  to  our  God  7 

Secondly :     All  sinners  are  bound  to  repent  immediately ^ 
because,  a)  This  voluntary  agency  is  at  all  times  in  their  poAver, 
unless  they  have  been  given  over  to  judicial  blindness  ;  b)  The 
guilt  of  our  rebellion  is  augmented  by  every  moment's  delay, 
c)  Our  delay  encourages  others  in  sin.  d)  By  deferring  repent- 
ance we  increase  its  difficulty,     e)  If  we  continue  to  grieve  the 
Spirit  of  God,  he  may  in  righteous  judgment  withdraw  his  sacred 
influences,  and  abandon  us  to  the  hardness  of  our  heart.     God 
does  not  indeed,  by  any  jJositlve  act,  harden  the  sinner's  heart ; 
for  this  would  make  him  the  author  of  sin,  and  is  utterly  incon- 
sistent with  his  characters  But,  that  he  justly  may,  and  some- 
times actually  does  withdraw  the  influences  of  his  Spirit  from  the 
sinners,  who  have  repeatedly  resisted,  quenched  and  grieved  him, 
and  voluntarily  closed  their  eyes  and  hardened  their  hearts 
against  his  gracious  agency,  is  clearly  taught  in  scripture.'     No 
individual  in  this  life,  can  certainly  know  that  he  is  the  subject  of 
this  curse  ;  yet  all  impenitent  and  careless  sinners  have  reason 
to  fear  it :  for  as  the  means  of  grace  are  insufficient  for  our  con- 
version, without  the  influences  of  the  Spirit ;  it  is  evident,  that, 
when  thus  abandoned  of  God,  the  sinner,  though  yet  on  earth, 

*  Be  thou  instructed,  O  Jerusalem,  lest  my  soul  depart  from  thee.  Jer. 
6:  8. — Rom.  1:  21 — 28.  Because  that  when  they  knew  God,  they  glorified 
him  not  as  God,  &c. ;  wherefore  God  gave  them  up. — And  even  as  they 
did  not  like  to  retain  God  in  their  knowledge,  God  gave  them  over  to  a 
perverse  (a^o^i^oj  undiscerning,  disapproved,)  mind  to  do  those  things  which 
are  not  becoming.  Hosea  4:  17.  Ephraim  is  joined  to  his  idols ;  let  him 
alone.  Rom.  9:  18.  Whom  he  will,  he  hardenetli  (that  is,  abandons  to 
the  hardness  of  their  heart.)  Prov.  1:24 — 33.  Because  I  have  called  and 
ye  refused, — I  will  laugh  at  your  calamity  and  mock  when  your  fear 
Cometh,  «fec.  God  suffered  Pharaoh  to  harden  his  heart  by  withdrawing 
his  Spirit,  and  otiiers  do  the  same.  1  Sam.  6:  6.  Wherefore  do  ye  harden 
your  hearts  ;  as  the  Egyptians  and  Pharaoh  hardened  their  hearts]  Exod, 
4.  Rev.  22:  11.  He  that  is  unjust,  let  him  be  unjust  still,  and  he  which 
is  filthy,  let  him  be  filthy  still.     Heb,  6:  4.  8.   10:  23—31. 


Chap.  XIII.]  CHRISTTAN    BENEVOLENCE.  177 

is  the  certain  heir  of  hell,     f)  We  ought  to  repent  immediately, 
because  death  may  at  any  moment  consign  us  to  perdition. 

IV.     Of  Christian  Love  or  Benevolence. 

One  of  the  cardinal  traits  of  the  Christian  character,  as  pro- 
duced by  genuine  conversion,  is  that  of  Christian  love.  The 
Saviour  inculcates  the  exercise  of  this  grace  in  the  strongest 
language.  ^  He  commands  us,  not  to  exclude  even  our  enemies'* 
from  our  affections,  in  short,  requires,  that  our  benevolence  be 
universal.  The  apostle  Paul  commands  us,  not  to  feel  interest- 
ed in  those  objects  only  which  concern  ourselves,  but  also  to 
attend  to  and  promote  the  welfare  of  others  'r  and  St.  John 
pronounces  this  benevolence  an  essential  part  of  the  Christian 
character,  denying,  that  those  can  love  God,  who  fail  to  love 
their  neighbour.  The  statements  of  the  sacred  volume  on  this 
subject,  exhibit  a  threefold  aspect  of  love,  viz. 

a)  Love  of  complacency^  which  is  grounded  entirely  on  an 
approbation  of  the  moral  excellence  of  the  object.  Such  is  the 
love  of  God  to  the  holy  angels  and  to  his  regenerate  children 
on  earth  ;*  and  such  love  the  sincere  Christian  also  bears  to 
God  and  to  his  brethren  in  Christ.     ' 

b)  Love  of  gratitude  is  that  additional  affection  of  the 

^  Matth.  22:  39.  Thou  ehalt  love  thy  neighbour  as  thyself.  John  13: 
34.  35.  A  new  commandment  I  give  unto  you,  that  ye  love  one  another  : 
as  I  have  loved  you,  that  ye  also  love  one  another. 

^  Matth.  5:  44.  45.  But  I  say  unto  you,  love  your  enemies,  bless  them 
that  curse  you,  do  good  to  them  that  hate  you,  pray  for  them  that  despite- 
fuUy  use  you  and  persecute  you,  that  ye  may  be  the  children  of  your  Father 
w?ho  is  in  heaven,  who  maketh  his  sun  to  shine  on  the  evil  and  the  good, 
and  sendeth  rain  to  the  just  and  unjust. 

^  Phil.  2:  4.  Look  not  every  one  on  his  own  things,  but  every  man  also 
on  the  things  of  others. 

*  Isaiah  43:  4.     Since  thou  wast  precious  in  my  sight,  thou  hast  been 
honourable,  and  I  have  loved  thee. 
23 


178  NATURE    OF    CHRISTIAN    BENEVOLKNCE.  [Alt.    VI. 

Christian  to  lus  God,  which  whilst  it  presupposes  complacency 
in  its  object,  rests  mainly  on  a  sense  of  obligation,  resulting 
from  blessings  bestowed  on  us. ' 

c)  Love  of  benevolence.  This  may  be  termed  a  desire  for 
the  happiness  of  sentient  beings.  Yet  as  the  capacity  for 
happiness  in  rational  beings  is  incalculably  greater  than  in  irra- 
tional, this  grace  of  the  Christian  character  may  be  defined  a 
desire  f 07^  the  hcq^jriness  of  intelligent  beings.  It  is  this  love 
of  benevolence  which  is  mainly  contemplated  in  the  grand 
moral  precept  of  the  gospel,  thou  shalt  love  thy  neighbour  as 
thyself. 

This  benevolence  is  disinterested.  The  motive  to  its  exer- 
cise is  not  the  pleasure  enjoyed  by  the  Christian  himself  whilst 
indulging  this  feeling;  but  it  springs  from  an  abstract  and 
active  desire  for  the  happiness  of  all  sentient  beings.^ 

Its  degree  is  graduated  according  to  the  intellectual  and 
especially  the  moral  excellence  of  its  object ;  or,  as  it  is  some- 
times expressed,  according  to  their  intrinsic  and  relative  value 
in  the  scale  of  being.  Yet  it  is  impossible  by  our  mental  con- 
stitution for  us  to  love  all  men  equally  in  degree.  Even  the 
Saviour  exhibited  some  peculiar  attachment  among  the  little 
band  of  his  apostles  ;  and  Paul  tells  us  to  do  good  unto  all  men, 
but  especially  to  them  who  are  of  the  household  of  faith.^  Nor 
does  this  benevolence  require,  that  we  should  love  our  neigh- 
bours in  the  same  degree,  in  which  we  love  ourselves.  It  is 
indisputable,  that  the  principles  of  our  mental  nature,  subse- 
quently to  conversion,  as  well  as  before  it,  exhibit  a  stronger  at- 
tachment to  ourselves  and  our  own  interests  than  to  those  of 
others.  This  principle,  moreover,  when  regulated  by  grace, 
exerts  a  very  important  and  salutary  influence  on  the  conver- 
sion of  our  own  souls,  and  the  consequent  interests  of  the  king- 

*  1  John  4:  19.     We  love  him,  because  he  first  loved  us. 
-  Matlh.  5:  43 — 45.     Love  your  enemies,  &c. 
3  Gal.  G:  10. 


Cliap.   XIII.]  THE    CHRISTIAN    A    PHILANTHROPIST.  179 

dom  of  Christ  in  general.  But  true  Christian  benevolence 
requires,  that  we  should  really  and  sincerely  desire  the  happi- 
ness of  all  the  percipient  creatures  of  God,  in  a  degree  suited 
to  the  intrinsic  excellence  of  each. 

This  desire  exhibits  itself  in  an  habitual  readiness  according 
to  our  means,  a)  to  minister  to  the  temporal  wants  of  our  fellow 
beings.  This  duty  is  clearly  and  frequently  inculcated  in  the 
sacred  volume.^ 

b)  The  truly  benevolent  man  is  ever  ready  himself  to  ac- 
knowledge, and  by  all  Christian  means  to  vindicate  the  just 
rights  of  the  oppressed- of  every  nation,  tongue,  or  complexion. 
Hence  the  true  Christian  is  not  only  a  just  man,  but  a  sincere 
philanthropist.  He  believes  that  of  "  one  blood  God  made  all 
men,  of  every  nation,  and  of  every  complexion  to  dwell  on  the 
face  of  the  earth  f  and  therefore  they  are  all  by  nature  equal. 
Hence  he  feels  a  deep  interest  in  the  cause  of  human  hberty 
and  equal   rights   among  the  oppressed  nations  of  Europe, 


•  Prov.  14:  31.  He  that  honoureth  the  Lord  hath  mercy  on  the  poor.. 
19:  17.  He  that  hath  pity  on  the  poor,  lendeth  to  the  Lord,  and  that  which 
he  hath  given  will  he  repay  him.  Luke  16:  9.  Make  to  yourselves  friends 
of  the  mammon  of  unrighteousness  (of  your  unsatisfying  wealth,)  that, 
when  ye  fail,  they  may  receive  you  into  everlasting  habitations.  Mark  10: 
21.  And  Jesus  said.  Sell  whatsoever  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven.  12:  42.  A  poor  widow  threw  in  two 
mites,  and  Jesus  said,  this  poor  widow  has  cast  in  more  than  ye  all.  Heb. 
13:  16.  To  do  good  and  to  communicate  (make  gratuitous  contributions) 
forget  not,  for  with  such  sacrifices  God  is  well  pleased.      1  Tim.  6;  18. 

^  Luke  3:  13.  Jesus  said  to  the  publicans,  exact  no  more  than  that  which 
is  appointed  you.  Isaiah  1:  17.  Relieve  the  oppressed.  Jeremiah  21:  12. 
Deliver  him  that  is  spoiled,  out  of  the  hand  of  the  oppressor.  Prov.  22:  22. 
Rob  not  the  poor,  neither  oppress  the  afflicted,  for  the  Lord  will  plead  their 
cause,  and  spoil  the  soul  of  those  that  spoiled  them.  Jer.  17:  11-  He  that 
jrettetli  riches,  and  not  by  right,  shall  leave  them  in  the  midst  of  his  days, 
and  at  his  end  shall' be  a  fool. 

=*  Acts  17:  26. 


180  CHRISTIAN    LIBERALITY    FOR    RELIGIOUS    PURPOSES.       [Art.  VT. 

Asia,  and  America.  Nor  can  his  heart  be  insensible  to  the 
accumulated  wrongs  of  poor  Africa  ;  he  earnestly  longs,  that 
as  soon  as  possible,  liberty  should  be  given  to  the  enslaved  negro 
in  our  land,  that  this  condemning  crime  should  no  longer  pol- 
lute our  national  escutcheon,  nor  draw  down  the  vengeance  of 
righteous  heaven  upon  our  guitly  heads,' 

c)  But  the  principal  display  of  the  Christian's  benevolence  to 
his  fellow  men,  must  be  sought  in  his  sincere  solicitvde  for  the 
salvation  of  their  souls.  For  this  purpose  he  not  only  agreeably 
to  scripture,  habitually  exerts  his  influence  at  the  throne  of 
grace,'^  but  is  often  engaged  in  devising  new  schemes,  or  execut- 
ing old  ones  for  the  advancement  of  the  kingdom  of  Christ ;  and 
is  ever  ready,  according  as  the  Lord  has  prospered  him,  to  devote 
a  portion  of  his  earthly  substance  to  this  sacred  purpose.  The 
enlightened  Christian  regards  his  property  as  the  gift  of  God, 
as  resulting  from  the  divine  blessing  on  his  basket  and  his 
store.  He  knows,  that  God  has  commanded  us  to  do  good  and 
communicate,  and  make  friends  of  this  mammon  of  unrighteous- 
ness, because  with  such  sacrifices  he  is  well  pleased.  He  knows 
that  his  earthly  possessions  have  but  a  relative  worth,  are  valu- 
able in  proportion  to  the  importance  of  the  objects  they  are 
made  to  accomplish.^  But  what  objects  can  bear  comparison 
with  those,  which  the  God  of  the  universe  commands,  the  sal- 

^  Psalm  103:  6.  The  Lord  executeth  judgment  for  all  that  are  oppress- 
ed. Isaiah  58:  6.  Is  not  this  the  fast  that  I  have  chosen  (emblematic  of  the 
gospel  day,) — to  let  the  oppressed  go  free, — and  that  ye  break  every  yoke  1 
Philemon  15:  16.  That  thou  (Philemon)  shouldest  receive  him  (the  run- 
away slave  Onesimus,)  not  novj  as  a  servant-,  but  above  a  servant,  a  brother 
beloved,  especially  unto  me,  but  how  much  more  to  thee,  both  in  the  flesh 
and  in  the  Lord. 

^  Matth.  6:  9.  After  this  manner  therefore  pray  ye  ; — Thy  kingdom 
come,  thy  will  be  done  on  earth  as  it  is  in  heaven.  Matth.  9:  37.  38.  Then 
saith  Jesus  unto  his  disciples,  the  harvest  truly  is  plenteous,  but  the  labour- 
ers are  few,  pray  ye  therefore  the  Lord  of  the  harvest,  that  he  will  send 
forth  labourers  into  his  harvest. 

?  Heb.  &  10.  For  God  is  not  unrighteous  to  forget  your  work,  and 
labour  of  love,  which  ye    have  showed    towards  his  name,    in    that  ye 


Chap.  XIII.]  CHRISTIAN    LIBERALITY.  181 

vation  of  never  dying  souls,  the  extension  of  that  kingdom 
which  our  blessed  liord  came  to  estabhsh  on  earth,  of  that 
kingdom  whicli  will  extend  throughout  the  ages  of  eternity,  in 
which  he  and  all  the  faithful  creatures  of  Jehovah  will  find  their 
happiness  and  heaven  ?  What  apphcation  of  our  property,  af- 
ter suitable  provision  for  our  families,  can  promise  us  greater 
happiness  in  the  future  world  ?  Can  more  certainly  secure  the 
divine  blessing  to  our  offspring?  And  what  can  be  better  cal- 
culated to  retain  in  the  mind  of  the  Christian  a  lively  sense  of 
his  responsibility  in  the  use  of  property,  than  the  habitual  ef- 
fort at  suitable  times  to  devote  a  portion  of  it  to  purposes  which 

have  ministered  to  the  saints,  and  do  minister.     3  John  v.  5 — 8.     Thou 
doest  faithfully  (according  to  the  principles  of  Christian  duty)  whatsoever 
thou  doest  to  the  brethren  and  to  strangers  ;  who  have  borne  witness  of  thy 
charity  before  the  church  ;  whom  if  thou  bring  forward  on  their  journey 
after  a  godly  sort,  thou  shalt  do  well :  because  for  his  (the  Lord's)  name's 
sake  they  went  forth,  taking  nothing  of  the   Gentiles  (among  whom  they 
laboured  ;  that  is,  like  modern  missionaries,  receiving  their  support  from 
Christians  at  home.)     We  therefore  ought  [d(j>ei\of,ev,  we  are  in  duty  bound) 
to  receive  such,  that  we  might  be  felloW-helpcrs  to  the  truth.     Rom.  15: 
24 — 26.     When  I  take  my  journey  into  Spain,  I  will  come  to  you  (Chris- 
tians at  Rome  ;)  for  I  trust  to  see  you  on  my  journey,  and  to  be  brought  on 
my  way  thitherward  (to  Spainj  by  you.     But  now  I  go  unto  Jerusalem  to 
minister  unto  the  saints  ;  for  it  hath  pleased  them  of  Macedonia,  and  Achaia 
to  make  certain  contributions,  [collection)  for  the  poor  among  the  saints  at 
Jerusalem.     1  Cor.  16:  3.  6.     And  when  I  come,  whomsoever  ye  approve 
by  your  letters,  them  will  I  send  to  bring  your  liberality  (contribution)  unto 
Jerusalem. — And  it  may  be  that  I  will  abide,  yea  and  winter  with  you,  that 
ye  may   bring  me   on  my  journey  whithersoever  I  go.     2  Cor.  8:  3.  4. 
For  (I  bear  record)  that  to  their  power,  yea,  and  beyond  their  power,  they 
were  willing  of  themselves  ;  praying  us  with  much  entreaty  that  we  ivould 
receive  the  gift,  <^c.   dfc.  ch.  9:  1.  2.     For  as  touching  the  ministering  to 
the  saints,  it  is  superfluous  for  me  to  write  to  you ;  for  I  know  the  forward- 
ness of  your  mind,  for  which  I  boast  of  you,  «fcc. — v.  5.  6.     Therefore  I 
thought  it  necessary  to  exhort  the  brethren,  that  they  would  go  to  you 
before,  and  make  up  your  bounty  beforehand, — that  the  same  might  be 
ready  as  bounty  (or  bountifully)  and  not  as  of  covetousness  (sparingly ;) 
But  this,  I  say,  he  who  soiveth  sparingly  shall  reap  also  sparingly  ;  and  he 
who  soweth  bountifully  shall  reap  also  bountifully.     See  also  the  pre- 
ceding note,  and  Rom.  16:  2.  Phil.  4:  10.  2  Tim.  1:  16.  18.  Matth.  10:  42. 
1  Cor.  16:  2.     Acts  28:  10.     1  Cor.  9:  11. 


182  CHRISTIAN    nULE    FOR    GIVING.  [Art.  VI. 

will  tell  throughout  eternity,  that  the  constant  endeavour  to 
dispose  of  it  according  to  the  commands  of  him  who  gave  it? 
The  Christian  therefore  should  conscientiously  determine,  how 
much  he  ought  annually  to  devote  to  benevolent  purposes  : 
and,  Avhen  applied  to  aid  any  proposed  object  of  benevolence, 
liis  only  question  can  be,  is  the  object  really  a  proper  one,  and 
if  so,  to  what  proportion  of  my  benevolent  funds  does  its  rela- 
tive importance  entitle  it.  Whether  he  shall  give  at  all,  ac- 
cording to  his  means,  cannot  be  a  point  of  doubt  to  the  true 
disciple  of  him,  who  went  about  doing  good. 

But,  when  the  rich  man  forgets,  that  he  is  merely  steward 
over  his  possessions,  and  feels  no  obligation  to  give  to  just  ob- 
jects, but  sends  away  empty  those  who  submit  to  the  self-deny- 
ing duty  of  soHciting  for  charitable  objects,  or  rather,  of  collect- 
ing what  is  due  in  the  sight  of  God  from  every  man  of  means, 
to  any  specific  object  of  benevolence  ;  there  is  great  reason  to 
fear,  that  in  him  will  be  verified  the  declaration  of  the  Saviour,' 
How  hardly  shall  a  rich  man  enter  the  kingdom  of  heaven  ! 
Yea  it  is  easier  for  a  camel  to  go  through  the  eye  of  a  needle, 
than  for  a  rich  man,  (a  man  thus  abusing  his  riches  and  trust- 
ing in  them)  to  enter  into  the  kingdom  of  God  !^ 

Among  the  most  undoubted  institutions  of  Christian  benev- 
olence at  the  present  day,  may  be  ranked  all  the  well-regulat- 
ed Bible,  Missionary,  Education  and  Tract  Societies,  and  Sab- 
bath Schools  in  our  land.  And  among  these,  the  most  efficient 
and  extensively  useful  have  certainly  been  the  American  Bible 
Society,  the  American  Education  Society,  and  the  American 
Board  of  Commissioners  for  Foreign  Missions,  which  are  sus- 
tained by  the  joint  liberality  of  several  denominations. 

*  Matth.  19:  23.  Then  said  Jesus  unto  his  disciples,  verily,  I  say 
unto  you,  that  a  rich  man  shall  hardly  enter  into  the  kingdom  of 
heaven. 

^  Matth.  19:  21.  And  again  I  say  unto  you,  it  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the  king- 
dom of  God ! 


Chap.   XfV.]  THE    CHUKCH.  183 


CHAPTER   XIV. 

OFTHECHURCH. 

ART.   VII.     OF  THE   CHURCH. 

They  likewise  teach,  that  there  will  always  be  one 
holy  church.  The  church  is  the  congregation  of 
the  saints,  in  which  the  gospel  is  correctly  taught, 
and  the  sacraments  are  properly  administered. 
And  for  the  true  unity  of  the  church  nothing  more 
is  required,  than  agreement  concerning  the  doctrines 
of  the  gospel,  and  the  administration  of  the  sacra- 
ments. Nor  is  it  necessary,  that  the  same  human 
traditions,  that  is,  rites  and  ceremonies  instituted 
by  men,  should  be  every  where  observed.  As  Paul 
says :  "  One  faith,  one  baptism,  one  God  and  Father 
ofall,"&c. 

ART.  VIII.    WHAT  THE  CHURCH  IS. 

Although  the  church  is  properly  a  congregation  of 
saints  and  true  believers ;  yet,  as  in  the  present  life, 
many  hypocrites  and  wicked  men  are  mingled  with 
them,  it  is  lawful  for  us  also  to  receive  the  sacra- 
ments, when  administered  by  unconverted  men,  agree- 
ably to  the  declaration  of  our  Saviour,  "that  the 
Scribes  and  Pharisees  sit  in  Moses'  seat,"  &;c. 

In  the  sevendi  Article,  the  Confessors,  without  entering 
into  the  division  of  the  churcli  into  visible  and  invisible,  state 
that  there  will  always  be  one  true  church,  and  that  it  consists 


184  WHAT    THE    CHURCH    IS.  [Art.   VIII. 

of  all  true  believers,  however  they  may  differ  as  to  their  pecu- 
liar human  ceremonies.  By  this  catenation  of  statements,  they 
wished  to  prove  to  the  emperor,  that,  although  they  had  reject- 
ed many  of  the  human  rites  and  ceremonies  of  the  Romish 
church,  they  were  still  members  of  the  one  true  church  of 
Christ,  and  justly  entitled  to  his  protection.  In  the  eighth 
Article  they  oppose  the  error  of  the  Donatists  and  others,  who 
forgetting  the  difference  between  the  visible  and  invisible 
church,  denied  the  validity  and  efficacy  of  the  ministerial  acts 
of  unconverted  clergymen. 

The  grand  principle  adopted  by  the  Lutherans  in  general  is, 
that  the  Head  of  the  church,  designing  his  religion  for  all  nations 
of  every  variety  of  civil  government,  did  not  prescribe  any  "en- 
tire and  specific  form  of  Government  and  DiscipUne,"  but  fixed 
only  its  radical  features,  which  are  equally  admissible  under  all 
civil  governments  :  and  left  Christians  of  every  age  and  country 
to  adopt  such  additional  regulations  as  they  may  judge  best. 
Adhering  to  this  principle,  the  organization  and  government  of 
the  Lutheran  church  is  in  some  respects  different  in  the  differ- 
ent kingdoms  of  Europe.  In  the  succeeding  remarks  we  shall 
exhibit  the  views  which  we  deem  most  accordant  with  the  spirit 
and  precepts  of  the  New  Testament,  and  which  are  with  few 
modifications  received  by  our  church  in  this  country. 

I.  The  name.  The  words  used  both  in  the  Old'  and  New*^ 
Testament  to  designate  church,  signify  merely  an  assembly  of 
persons,  and  are  applied  indiscriminately  to  secular  as  well  as 
to  religious  convocations.  In  the  New  Testament,  the  word 
church  signifies  1.  the  whole  Christian  churchy  as  in  Matth.  16: 
18.  Thou  art  Peter,  (a  rock,  and  on  this  rock,  the  faith  pro- 
fessed by  thee)  I  will  build  my  church,  &c.  1  Cor.  10:  32.  Give 
none  offence  neither  to  the  Jews,  nor  to  the  Gentiles,  nor  to  the 
church  of  God,  and  ch.  6:  4.  15:  9.  2.  A  'particular  church. 
Acts  8:  1.  the  church  at  Jerusalem.  9:  31.  1  Cor.  1:  2. 

'  "jnp  kahal.     ^  tKKMaia  ecclesia. 


Chap.  XIV. J  HEAD    OF    THE    CHL'KCH.  185 


II.  The  head  of  the  church  is:  not  the  pope  of  Rome  ;  iioi 
the  king,  or  any  other  civil  ruler  of  a  country.  But  the  head 
of  the  church  is  none  other  than  our  blessed  Lord  himself 
"  Christ  is  the  head  of  the  church."  Eph.  1:  22.  5:  23. 

III.  Goventment  and  Disci i)li}ie  of  the  chinch.  Christians 
differ  in  opinion  on  the  question  whether  Christ  has  left  on 
record  any  entire  system  of  ecclesiastical  government,  which 
is  obligatory  on  the  church  in  all  ages.  Those  maintaining 
the  affirmative,  are  sometimes  called  High-clui rchmen,  O'^''^ 
divino,)  however  they  may  differ  in  opinion  as  to  what  is  the 
precise  system  taught  in  the  scriptmes.  Sucli  are  soirie  Epis- 
copalians and  a  very  few  Presbyterians.  Tiiose  on  the  con- 
trary are  denominated  ^^Loiv-chnrchmenj"  who  do  not  believe 
any  system  taught  in  the  sacred  volume  in  all  its  featmes,  and 
adopt,  on  the  ground  of  expediency,  such  additional  regulations 
as  they  deem  most  consonant  with  the  genius  of  the  civil  go- 
vernment under  which  they  live,  and  best  calculated  to  ad- 
vance the  interests  of  the  Redeemer's  kingdom.  To  this  class 
belong  most  Protestants,  and  especially  the  entire  Lutheran 
church  in  the  whole  world. 

The  several  systems  of  govermnenL  actually  adopted  in  the 
Christian  church,  may  be  reduced  to  the  following  ;  a)  The 
Papal  system,  which  aims  at  subjecting  the  whole  church  in 
the  world,  ultimately  to  the  dominion  of  one  man,  the  pope  of 
Rome,  and  to  reduce  the  civil  governments  of  the  earth  to  sub- 
jection to  that  individual  and  his  court.  This  system,  though 
constructed  with  all  the  wisdom  and  cunning  of  the  most 
politic  civil  establishments,  is  doubtless  the  grossest  deviation 
from  the  simplicity  of  the  apostolic  church,  and  is  that  form  of 
ecclesiastical  corruption  against  which  the  Reformers  felt  con- 
strained to  take  the  field,  b)  The  Episcopal,  which  acknow- 
ledges the  bishops  as  a  distinct  and  superior  order  of  clergy,  c) 
The  Presbt/terian,  which  maintains  the  parity  of  ministers,  the 
co-operation  of  ruling  elders,  and  the  imion  of  all  its  churches 
24 


18G  MODES    OF    CHURCH    GOVERNMENT.  [Alt.   VIIL 

ultimately  under  one  judicatory  of  review  and  control,  called  the 
General  Assembly.  d)3,The  Independent  or  Congregational, 
which  in  addition  to  the  parity  of  ministers,  holds  that  all  power 
of  government  and  discipline  is  possessed  by  the  members  and 
pastors  of  each  individual  church,  and  that  the  jurisdiction  of 
each  church  over  itself  is  final.  And  e)  The  LiUtlieran,  as  found 
in  the  United  States.  This,  in  reference  to  the  systems  before 
mentioned,  is  Eclectic  in  its  nature.  It  embraces  all  those 
principles  and  precepts,of  permanent  obligation,  which  are  con- 
tained in  the  New  Testament,  and  sucli  other  regulations  as  are 
dictated  by  reason,  best  adapted  to  the  genius  of  our  free  repub- 
lican institutions,  and  calculated  most  successfully  to  advance  the 
cause  ofCinist.  The  fundamental  features  of  this  system  are 
the  following,  viz.  1.  Parity  of  ministers,  2.  Co-operation  of 
ruling  elders  as  representatives  of  the  church,  3.  Union  of  the 
churches  within  the  limits  of  a  Synod  for  the  regular  purposes 
of  review  and  government,  4.  Special  Conferences  for  the 
purpose  of  holding  stated  protracted  meetings.  These  Confer- 
ences are  subdivisions  of  Synods,  embracing  from  five  to  tea 
ministers  each,  who  are  annually  to  hold  several  protracted 
meetings  within  the  bounds  of  each  district.  "  The  chief  busi- 
ness to  be  performed  at  them  is  to  awaken  and  convert  sinners, 
and  to  edify  believers  by  close  practical  preaching."'  5.  An  ad- 
visory union,  of  all  the  diflerent  Synods  in  one  General  Synod. 
In  the  government  of  individual  churches  and  of  Synods  the 
Lutheran  church  in  the  main  resembles  the  Presbyterian.  The 
power  of  the  General  Synod  is  however  exclusively  advisory, 
and  therefore  bears  most  analogy  to  the  Consociations  of  the  Con- 
gregational churches  of  New  England.  The  details  of  this 
system  as  practised  in  the  Synods  connected  with  the  General 
Synod,  may  best  be  learned  from  the  Formula  of  Government 
annexed  to  this  volume.     The  whole  church  as  a  body,'^  that 

'  See  the  formula  annexed  to  this  volume,  Chap.  XVI.  §  2. 
2  Cor.  2:  6.  10.     Sufficient  unto  such  a  man  is  this  punishment  which 
was  inflicted  of  many.  v.  10.  1  Cor.  5:  12.     Do  not  ye  (Corinthian  Christ- 


Chap.   XIV.]    THE    ECLECTIC    OR    AMERICO-LUTHERAN    SYSTEM.  187 

is,  the  minister  and  all  the  raeinbers  of  each  individual  church 
in  some  cases  personally,  and  in  others  by  the  church  council 
as  their  representatives,  possess  the  power  to  execute  church 
government  and  discipline,  that  is,  to  receive  new  members,  to 
censure'  or  ^xclude^  unworthy  ones,  to  restore  penitents,^  &c. 
(fcc.  It  is  worthy  of  notice  that  the  plan  proposed  by  that  emi- 
nent divine,  the  Rev.  Dr.  Alexander  of  Princeton,  for  the  re-or- 
ganization of  the  Presbyterian  church,  on  occasion  of  the  recent 
convulsions  of  that  body,  and  complaints  of  its  unwieldy  bulk 
and  excessive  power,  is  exactly  similar  in  all  its  principal  linea- 
ments to  the  above  Lutheran  system  as  practised^  in  this  coun- 
try, by  the  Synods  connected  with  the  General  Synod. 

IV.     Officers  of  the  Church^ 

The  officers  in  the  Lutheran  church  are  ministers,  ruling 
elders,  and  deacons,  who  taken  together  constitute  the  church 
council. 

Of  Ministers. 

The  views  of  the  Lutheran  church  touching  the  ministerial 
office,  may  be  embraced  in  the  following  features  : 

ians)  judge  them  that  are  within  1 — therefore  put  away  from  among  you 
that  wicked  person. 

'  1  Tim.  5:  20.  Them  that  sin  rebuke,  before  all,  that  others  also  may 
fear. 

-  See  note  2.  and  Titus  3:  10.  A  man  that  is  an  heretic  aipcriKov,  one  who 
excites  factions  or  divisions)  after  the  first  and  second  admonition,  reject. 

^  Gal.  6:  1.  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  who  are  spiritual, 
restore  such  a  one  in  the  spirit  of  meekness.  See  also  on  the  form  of  prO' 
cess,  Matth.  18:  15—17. 

*  See  Biblical  Repertory  for  1832.  The  grand  features  proposed  to  be 
altered  in  the  present  structure  of  the  Presbyterian  church  are,  that  their 
General  assembly  shall  have  only  advisory  power,  and  their  Synods  there 
proposed  have  each  for  its  own  district,  that  final  judicial  power  now  pos- 
sessed by  the  General  Assembly 


l&io  0!  ricKRK  uF  the:  cih;rch.  [Art.  VIII: 


a)  Tills  oftke  was  instituted  by  divine  authority,  and  ;dl 
Christians  are  bound  to  regard  faithful  luiaisteis  as  servants  of 
Christ  and  messengers  of  God.' 

b)  All  the  incumbents  of  this  office  are,  by  divine  appoint- 
ment, of  equal  rank.  The  parity  of  ministers  by  divine  right  is 
a  doctrine  which  Luther  strenuously  and  triumphantly  main- 
tained against  the  Papal  hierarchy ;  and  his  views  were  adopted 
by  all  tlie  other  principal  reformers.  Even  in  those  portions  of 
our  church,  such  as  Sweden  and  Denmark,  in  which  some  im- 
parity is  practised,  it  is  advocated  only  on  the  ground  of  human 
expediency,  whilst  the  primitive  parity  is  unhesitatingly  admit- 
ted. The  arguments  which  place  this  doctrine  beyond  all 
doubt,  are  1.  That  the  word  of  God  contains  not  the  least  inti- 
mation of  diversity  of  rank  among  the  standing  ministry  of  the 
New  Testament.  Those  officers  who  were  endowed  with  mi- 
raculous gifts,  and  whose  instrumentality  Christ  employed  in 
the  first  formation  of  his  church,  were  extraordinary  and  of 
temporary  standing.  We  hear  not  a  word  in  the  oracles  of 
God  of  such  a  being  as  a  pope  nor  of  diocesan  bishops.  2.  The 
different  names  applied  to  ministers,  such  as  bishops,  elders,  &.c. 
are  used  as  convertible  terms,  and  therefore  must  imply  equality 
of  rank.  Thus  in  Acts  20:  17,  we  are  told  that  at  Miletus 
Paul  convened  the  elders  ('7t^s(ff3v'rs^o\j$)  of  Ephesus,  and  in  v. 
28.  he  admonishes  them  to  take  heed  of  the  church  of  God, 
which  he  purchased  with  his  blood,  and  over  which  tlie  Holy 
Ghost  had  made  them  hishoj)s  (siiKixo'Tfovg).  For  the  Greek 
word,  which  is  here  incorrectly  translated  overseers,  is  the  same 


'  Matth.  28:  19 — -20.  Go  ye  tlien^fore  and  make  disciples  {fiaOijTcimtire)  of 
all  nations,  «fec.  Acts  20:  28.  Takn  heed  therefore  (ye  elders  of  Ephe- 
sus) unto  yourselves,  and  to  all  the  flook  over  which  (he  Holy  Ghost  hath 
made  you  bishops  {zTnirKOTTuv^,  the  same  word  as  in  Philip.  I:  1.  and  else- 
where,) to  feed  the  church  of  God,  vvhich  he  hath  purcliased  with  his  own 
blood,  .fohn  20:  21.  Then  said  .Tesus  unto  them  again.  Peace  be  unto 
you  :  as  my  Father  hath  sent  me,  even  so  I  send  you.  Acts  14:  23.  Eph. 
4:  11.  13.      1  Tim.  3;  passim.  2  Tim.  2:  2. 


Chap.   XIV. J  PARITV    OF    MINISTCRS.  169 

Avliicii  in  oilier  passages  is  translated  bishop,'  and  onght,  to 
have  been  so  rendered  in  the  case  before  us,  as  it  also  is  in  the 
excellent  translation  of  Luther.  3.  In  the  instrnctiojis  given 
by  Paul  to  Timothy^  and  Titus,"'  for  theappoindneiU  of  nunis- 
ters,  in  every  place  where  they  established  churches,  and  (he 
t|nalitications  requisite  for  the  office,  he  gives  them  directions 
for  only  one  order  of  ministers,  and  says  not  a  s}  liable  al)out 
any  other.  But  can  it  be  supposed,  that  if  another  rank  of 
ministers  were  intended  to  be  established,  there  wouhl  not  be 
at  least  some  hint  dropped  as  to  the  fact,  or  the  qualifications 
requisite,  or  the  mode  of  their  induction  into  office  ?  As  to  the 
deacons,  for  whose  election  Paul  gives  directions,"  they  were 
not  ministers,  but,  as  we  are  expressly  told,'^  laymen  elected  by 
the  members  of  the  church  "  to  serve  at  tables,"  in  order  that 
the  apostles  might  be  released  from  that  duty  and  be  able  to 
give  themselves  "continually  to  prayer  and  the  ministry  of  the 
word."  4.  There  are  no  peculiar  duties  any  where  in  scrip- 
ture assigned  to  dilferent  orders  of  ministers.  5.  The  final 
charge  of  uur  Saviour"  addresses  them  all  as  equal.  0.  History 
afibrds  us  not  a  vestige  of  evidence  that  impaiity  actually  ex- 
isted in  the  jninistry  prior  to  the  third  centmy. 

c)  No  man  has  a  right  to  assume  this  office  without  a  regu- 
lar callJ  This  call  may  be  divided  into  internal  and  external. 
By  the  former  is  meant  the  conviction  of  the  individual,  that 
God  has  designed  him  for  this  office.     This  conviction  is  not 

'  Philip  1:  1.    1  Tun.  3;  2.  Tit,  I:  7.      1  Pet.  2:  25. 

'■"  1  Tim.  3.      2  Tim.  2;  2. 

3  Tit.  1:5. 

"  1  Tim.  3:  8. 

'■'  Acts  6:  3.  4.  Wherefore  brethren  look  ye  out  among  you,  seven  men 
of  honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we  may  appoint 
over  this  business  (serving  at  tables  :)  but  we  will  give  ourselves  continually 
to  prayer  and  to  the  ministiy  of  the  word.  v.  3. — It  is  not  reasonable  that 
we  should  leave  the  word  of  God  and  serve  tables. 

«  Matth.  28:  19.  20. 

■^  Rom.  10:  15.     And  how  shall  they  preach  unless  they  he  sent  ? 


190  CALL    TO    THE    MINISTRY.  [Art.   VIIL 

at  the  present  day  produced  in  an  immediate,  extraordinary  or 
miraculous  manner,  as  in  the  case  of  the  ancient  apostles  and 
prophets.  God  has  prescribed  a  regular  mode,  according  to 
which  the  ministry  is  to  be  perpetuated,  and  we  have  no  right 
to  expect  a  needless  deviation  from  it.  These  ordinary  eviden- 
ces of  a  call  are,  first,  undoubted  piety^  secondly  at  least  me- 
diocrity of  talents^  thirdly  a  desire  or  at  least  an  ultimate  wil- 
lingness to  serve  God  in  the  ministry  ;^  and  fourthly,  the  co-ope- 
ration of  divine  providence  by  the  removal  of  all  insuperable 
difficulties.  Oftentimes  the  Lord  trains  up  men  for  his  service 
by  leading  them  through  trials  and  obstacles  of  the  most  afflict- 
ing character,  in  order  that  they  may  become  inured  to  hard- 
ships, like  good  soldiers  of  Christ ;  but  if  he  suflfered  any  obsta- 
cle absolutely  impassable  to  obstruct  the  way  of  the  ministerial 
candidate,  he  would  thus  absolve  him  from  the  obligation  any 
farther  to  pursue  his  course.  By  the  latter,  or  external  call,  is 
intended  the  regular  induction  of  an  individual  into  the  minis- 
terial office  by  one^  or  if  possible  several'  existing  ministers  with 
prayer  and  the  laying  on  of  hands,  or,  as  it  is  usually  termed, 
by  ordination. 

d)  No  one  ought  to  be  ordained  to  this  office  who  is  not  both 
intellectually  and  morally  well  qualified.  Because  l.The  apostle 
expressly  requires,  that  they  be  qualified  to  teach."  2.  They 
are  by  their  example  to  excite  others  to  the  practice  of  all 
Christian  virtues,  and  therefore  must  possess  them  themselves. 
3.  If  not  morally  quahfied,  they  are  a  stumbling  block  to  others.'' 

^  John  3:  3.  Luke  6:  39.  And  he  spake  a  parable  unto  them,  Can  the 
bhnd  lead  the  blind  ?     Shall  they  not  both  fall  into  the  ditch  ? 

"  1  Tim.  3:  2.  A  bishop  then  must  be — apt  to  teach  (adapted,  suited  for 
teaching.) 

^  Matth.  4:  20,  22.  And  they  straightway  left  their  nets  and  followed 
him — and  they  iimnediately  left  the  ship  and  their  father  and  followed  him. 

"  Titus  1:5.  M  rj,-|^   4.  14      ^j,jg  13.  o    3. 

«  1  Tim.  3:  2.  9.     2  Tim.  2:  24-     Tit.  1:  9. 
'  Matth.  18:  6.     Psalm  50:  16. 


Chap.  XIV.]  CALL    TO    THE    MINISTRY.  191 

4.  If  intellectually  incompetent,  they  are  the  subjects  of  ridicule 
to  the  enemy,  exert  little  influence  among  men,  and  bring  dis- 
grace on  the  church.' 

e)  The  duties  of  ministers  are  principally  these:  to  expound 
the  word  of  God,  to  conduct  the  public  worship,  to  administer 
the  sacrannents,  to  admonish  men  to  their  duties,  and  by  all 
proper  means  both  public  and  private  to  edify  the  church  of 
Christ  and  extend  it  throughout  the  earth.^ 

f )  Women  are  not  permitted  to  teach.  "  Let  your  women 
keep  silence,  says  Paul,  in  the  churches  (that  is,  in  the  assem- 
blies for  religious  worship:  The  Christians  had  no  public 
houses  of  worship  hi  the  first  century;)  for  it  is  not  permitted 
unto  them  to  speak."^  This  language,  as  also  that  which  he 
uses  to  Timothy,^  is  absolute  and  unequivocal.  Nor  is  it  in- 
consistent with  what  he  had  said  in  the  same  epistle  to  the 
Corinthians,  a  few  chapters  earlier  (ch.  XI.)  where  he  had  used 
these  words:  "  every  woman  that  prayeth  or  prophesieth  with 
her  head  uncovered,  dishonoureth  her  head."  For  it  is  only 
necessary  to  know  the  significations  of  the  Greek  word  for 
"  prophecy,"  and  the  difficulty  vanishes.  These  are,  first  to  pos- 
sess and  exert  the  miraculous  power  of  foretelling  future  events, 
and,  secondly,  to  sing  the  praise  of  God  in  sacred  hymns.^ 
Now,  if  we  suppose,  that  the  former  is  its  signification  in  the 
passage  before  us,  it  will  follow,  that  the  Holy  Spirit  did,  in  the 
apostolic  age,  at  least  in  a  few  instances,  inspire  females  to  utter 
predictions  of  future  events,  accompanied  by  prayer,  and  that 
Paul  in  this  passage  directs  them  to  wear  a  veil,  whilst  exer- 
cising this  gift  in  public.  Should  any  females,  in  any  other 
age,  possess  the  same  miraculous  power,  it  would  doubtless  be 

^  Rom.  2:  24. 

^  See  Formula  of  Gov.  and  Discip.  Ch.  III.  Sect.  I. 

3  1  Cor.  14:  34.  35.  *  1  Tim.  2:  II.  12. 

^  In  this  sense  it  is  used  by  the  Septuagint  in  Exod.  15:  20.  Num.  11: 
25.  29.  1  Kings  18:  29.  and  is  equivalent  to  Nasnrr,  divinas  laudes,  cane- 
re,  sacris  hymnis  celebrate  Deum. 


^'^■^  M1NI3TEKIAL    SUPPORT.  [Alt.   YIII 

light  to  exercise  it.  If  the  second  meaning  be  adopted^  the 
passage  is  aUke  free  from  all  difllciiUy  :  and  would  teach,  that 
when  females  attend  pnl)lic  worship,  to  join  in  singing  the 
praise  of  God,  it  is  becoming  and  proper,  that  they  shoidd  have 
their  heads  covered,  and  not  unnecessarily  expose  themselves 
to  the  gaze  of  the  other  sex. 

The  otlier  officers  of  the  church  are 

ELDKHS  AND   DEACONS, 

wliose  duties  are  detined  in  the  Pormula  of  Lutheran  Church 
government  Ch.  III.  and  IV. 

Duties  of  Church-fnenibers. 

The  duties  of  church-members  as  individuals,  have  been 
sufficiently  discussed  in  differeiU  parts  of  this  volume.  A  few 
remarks  only  would  we  here  make  on  a  particular  duty  devolv- 
ing on  the  church  collectively. 

77if'  difti/  of  affording  a  reasonable  support  to  the  ministry. 

This  duty  is  inculcated  in  the  clearest  and  most  unequivocal 
language  in  the  sacred  volume.  Indeed  when  a  church  en- 
gages the  entire  services  of  a  minister,  and  those  services  are 
faithfully  afforded,  every  such  church  should  regard  it  as  a 
matter  of  common  honesty  to  support  the  labourer  who  spends 
his  strength  amongst  (hem. 

The  sacred  volume  does  not  however  specify  the  manner  in 
which  this  money  shall  be  raised,  nor  determine  how  much  is 
a  reasonable  support  in  any  given  situation.  This  of  course 
must  vary  much  in  different  sections  of  the  country,  with  the 
diflferent  price  of  the  necessaries  of  life.  In  Europe  generally, 
and  in  the  Methodist  church  in  this  country,  the  salaries  of 
ministers  are  fixed.  In  Europe  they  are  paid  by  the  gov^ern- 
ment,  and  idtimately  raised  by  tax  on  the  people,  a)  This  is 
in  direct  opposition  to  the  spirit  of  the  gospel  which  requires  that 


Chap.  XIV.]  MINISTERIAL    SUPPORT.  193 

» ^ 

oLir  aid  of  religion  be  voluataiy.  b)  It  is  opposed,  moreover,  to 
the  example  of  Christ  and  his  apostles,  who  though  they  main- 
tained, that  those  who  preached  the  gospel  should  live  of  the 
gospel,  inculcated  with  equal  force  the  maxim,  that  contributions 
for  religious  purposes  must  proceed  from  a  willing  heart,  be  a 
free-will  offering  to  the  Lord,  c)  Nor  is  there  a  syllable  found 
in  the  New  Testament,  specifying  the  amount  which  a  clergy- 
man shall  receive,  d)  It  destroys  one  of  the  strongest  safe- 
guards of  the  liberty  of  the  people.  If  they  have  lost  confi- 
dence in  their  minister,  and  yet  cannot  prove  any  overt  crime 
against  him  so  as  to  remove  him  by  course  of  discipline,  they 
need  but  withhold  their  support,  and  as  a  matter  of  necessity  he 
must  either  change  his  conduct  to  regain  their  confidence,  or 
must  seek  his  bread  elsewhere.  But  in  Europe  the  people  are 
often  compelled  to  contribute  to  the  support  of  men  of  acknow- 
ledged impiety,  without  any  certain  relief.  It  is  true,  in  all  the 
churches  of  the  land,  a  man  who  enters  the  ministry  places  him- 
self in  a  situation,  which,  in  nineteen  cases  out  of  twenty, 
amounts  to  a  renunciation  of  all  prospects  of  accumulating 
wealth,  and  in  a  majorityof  cases,  theMethodist  church  excepted, 
presents  the  expectation  of  a  mere  scanty  subsistence.  It  is  an 
undoubted  fact,  that  three-fouiths  of  the  ministers  of  our  land, 
those  of  the  denomination  above  mentioned  generally  excepted, 
are  doomed  to  spend  their  lives  in  straitened  circumstances. 
Still  this  very  fact  presents  one  of  the  strongest  safeguards  to 
the  purity  of  the  ministry,  and  excludes  from  the  clerical  ranks 
thousands,  who  under  different  circumstances,  would  -'for  filthy 
lucre's  sake"  undertake  to  feed  the  flock  of  Christ.  We  sup- 
pose that  a  minister  of  Christ  should  ask  no  more  than  a  decent, 
competent  support ;  yet  it  is  to  be  acknowledged  that  in  many 
cases  the  churches  hardly  afford  this  to  their  spiritual  guides. 
The  support  of  Methodist  ministers,  we  would  regard  as  a  full 
competency,  and  have  only  often  been  surprised  that  they  should 

25 


194  FCONOMY   OF  METHODISM.  [ Alt.  VII.  VIH. 

still  complain  of  its  insufficiency,'  especially  as  its  provisions 
very  justly  extend  to  sickness,  to  old  age,  to  widows  and  or- 
phans.    We  have  often  thought  that  other  churches  ought  to 

'  In  order  t^iat  our  readers  may  judge  for  themselves  of  the  fiscal  sys- 
tem of  this  church,  we  annex  some  extracts  verbatim  from  the  printed 
Disciphne  pubUshed  in  1825  (24th  edition,)  a  Avork,  which  with  many  fea- 
tures of  rank  aristocracy,  combines  much  knowledge  of  human  nature, 
much  business  tact,  and  zeal  for  the  cause  of  God. 

Part  2.  Section  4.  (p.  171.  172.)  I.  The  annual  allowance  of  the 
travelling  preachers  shall  be  $100,00,  and  their  travelling  expensces. 

II.  The  annual  allowance  of  the  wives  of  travelling  preachers  shall  be 
$100,00  ;  but  this  provision  shall  not  apply  to  the  wives  of  those  preachers 
who  were  single  when  they  were  received  on  trial,  and  marry  under  four 
years,  until  the  expiration  of  said  four  years. 

III.  Each  child  of  a  travelling  preacher  shall  be  allowed  $16,00 
annually  to  the  age  of  seven  years,  and  $24,00  annually  from  the  age 
of  seven  to  fourteen  years  ;  and  those  preachers  whose  wives  are  dead, 
shall  be  allowed  for  each  child  annually  a  sum  sufficient  to  pay  the 
board  of  such  child  or  children  during  tlie  above  term  of  years :  Never- 
theless, this  rule  shall  not  apply  to  the  children  of  preachers,  whose  families 
are  provided  for  by  oth^r  means  in  their  circuits  respectively.    '^ 

IV.  The  allowance  of  superannuated,  worn  out,  and  supernumerary 
preachers,  shall  be  glOO,00  annually. 

V.  The  annual  allowance  of  the  ivives  of  superannuated,  worn  out,  and 
supernumerary  preachers,  sliall  be  $100,00. 

VI.  The  annual  allowance  of  the  widows  of  traveUing,  superannuated, 
virorn  out  and  supernumerary  preachers  shall  be  $100,00. 

VII.  The  orphans  of  travelling,  superannuated,  worn  out  and  supernu- 
merary preachers,  shall  be  allowed  by  the  annual  Conferences,  if  possible, 
by  such  means  as  they  can  devise  $16,00  annually. 

Part  2.  Section  5.  (p.  179.)  It  shall  be  the  duty  of  said  committee 
or  one  appointed  for  that  purpose,  who  shall  be  members  of  our  church,  to 
make  an  estimate  of  the  amount  necessary  to  furnish  fuel  and  table  expen- 
ses for  the  family  or  families  of  preachers  stationed  with  them,  and  the 
stewards  shall  provide  by  such  means  as  they  may  devise,  to  meet  such 
expenses,  in  money  or  otherwise  :  provided  the  stewards  shall  not  appro- 
priate the  monies  collected  for  the  regular  quarterly  allowance  of  the 
preachers  to  the  payment  of  family  expenses. 

Part  2.  Sections,  (p.  177.)  It  is  recommended  by  the  general 
Conference  to  the  travelling  preachers,  to  advise  our  friends  in  gene- 
ral to  purchase  a  lot  of  ground  in  each  circuit,    and  to  build  a   preach- 


Chap.    XIV.]  FOONOMY    OF    METHODISM.  195 


adopt  some  plan  to  support  their  disabled  ministers,  their  widows 
and  orphans,  and  hope  the  annexed  account  of  the  plan  of  our 

er's  house  thereon,  and  to  furnish  it  with,  at  least,  heavy  furniture,  and 
to  settle  the  same  on  trustees,  appointed  by  the  quarterly  meeting  confer- 
ence according  to  the  deed  of  settlement  in  our  form  of  discipline. 

(P.  177.)  "  The  General  Conference  recomrnend  to  all  the  circuits,  in 
cases  where  they  are  not  able  to  comply  with  the  above  request,  to  rent  a 
house  for  the  married  preacher  and  his  family ;  and  that  the  Annual  Con- 
ference do  assist  to  make  up  the  rents  of  such  houses,  as  far  as  they  can, 
when  the  circuit  cannot  do  it." 

Besides,  "  many  too  are  the  occasional  distresses  of  our  preachers,  or  their 
families,  which  require  an  immediate  supply  ;  otherwise  their  hands  would 
hang  down,  if  they  were  not  constrained  to  depart  from  the  work."  p.  174. 
This  provision,  we  have  heard  it  stated,  refers  mainly  to  the  necessary  ex- 
penses in  case  of  sickness  in  a  preacher's  family. 

The  dwelling  houses  erected  for  the  ministers,  and  also  the  churches,  are 
settled  according  to  a  deed  prescribed  in  the  discipline.  By  this  instru- 
ment the  congregation,  after  having  built  a  house  to  worship  in,  and  perhaps 
another  for  the  residence  of  their  minister,  relinquish  the  right  of  property 
and  the  control  of  them  to  the  "members  of  the  Methodist  Episcopal  Church 
in  the  United  Slates,'^  subject  not  merely  to  the  rules  which  the  Conference 
has  established,  but  also  to  all  such  rules  and  discipline  as  this  Conference, 
(a  body  consisting  exclusively  of  travelling  preachers,)  may  from  time  to 
time  adopt !     The  vesting  clause  of  the  deed  is  as  follows  :  "  Unto  them, 

the  said ,  and  their  successors  in  office,  for  ever  in  trust,  that  they 

shall  erect  and  build,  or  cause  to  be  erected  and  built  thereon,  a  house  or 
place  of  worship,  for  the  use  of  the  members  of  the  Methodist  Episcopal 
Church  in  the  United  States  of  America,  according  to  the  rules  and  discipline, 
which  from  time  to  time  may  be  agreed  upon  and  adopted  by  the  ministers  and 
preachers  of  the  said  church  at  their  General  Conferences  in  the  United 
States  of  America  ;  and  in  farther  trust  and  confidence,  that  they  shall  at 
all  times,  for  ever  hereafter,  permit  such  ministers  and  preachers,  belong- 
ing to  the  said  church  as  shall  from  time  to  time  be  duly  authorized  by  the 
General  Conferences  of  the  ministers  and  preachers  of  said  Methodist  Epis- 
copal Church,  or  by  the  Annual  Conferences  authorized  by  the  said  Gene- 
ral Conference,  to  preach  and  expound  God's  holy  word  therein."  P.  165. 
The  trustees  must  be  nominated  by  the  travelling  preachers  ;  must  be  mem- 
bers of  the  Methodist  Church  ;  and  cease  to  be  trustees  if  expelled  from  the 
church.     P.  165. 

If  a  Methodist  Church  is  sold  for  debt,  the  deed  provides,  that  the  surplus 
money,  if  any,  shall  be  deposited  in  the  hands  of  the  steward,  and  "be  at 
the  disposal  of //;e  7iext  Annual  Conference,  according  lo  the  best  of  their 
judgment,  for  the  use  of  said  society."     P.  167. 


196  ECONOMY    OF    MFTIIODISM.  [Alt.   VII.    VIII 

Methodist,  biethrea  may  aid  ollicis  in  devising  some  remedy 
for  their  own  case. 

These  provisions  we  consider  unjust,  because  the  ultimate  control  of  all 
the  Methodist  churches  and  preachers'  houses  is  by  this  deed  vested  in  the 
travelling  preachers,  and  not  in  the  people  who  paid  for  them,  as  is  the  case 
in  all  other  churches  of  our  land,  the  Catholic  excepted. 

The  modes  of  raising  the  necessary  funds,  as  exhibited  in  the  Discipline, 
are  in  accordance  with  the  spirit  of  the  gospel,  by  voluntary  contribution. 

1.  "  Every  class  or  society  in  a  circuit"  is  earnestly  advised  "to  raise  a 
quarterly  or  annual  collection  by  voluntary  contribution,  or  in  such  other 
manner  as  they  may  judge  most  expedient."  P.  173.  2.  "  Every  preacher 
who  has  the  charge  of  a  circuit,  shall  make  a  yearly  collection,  and  if  ex- 
pedient a  quarterly  one,  in  every  congregation,  where  there  is  a  probability 
that  the  people  will  be  willing  to  contribute."  3.  "  A  collection  shall  be 
taken  up  in  each  circuit,  to  defray  the  expenses  of  the  delegates  to  the  Gene- 
ral Conference."  P.  173.  4.  "  The  steward  shall  provide  by  such  means 
as  a  committee  devise,  to  meet,  either  in  money  or  otherwise,  the  expenses 
for  table  and  fuel  for  the  minister's  family."  P.  179.  5.  "  Wherever  there 
remains  in  the  hands  of  the  ste^'ards  a  surplus  of  the  monies  raised  for  cir- 
cuit preachers,  after  paying  the  allowance  of  the  preachers,"  such  surplus 
is  brought  to  the  Annual  Conference.  P.  173.  6.  "  A  public  collection 
shall  be  made  at  every  Annual  and  every  General  Conference,"  to  make  up 
the  salaries  of  the  preachers.  P.  175.  7.  The  annual  interest  of  the  charter 
fund  is  applied  to  the  same  purpose  :  p.  175.  8.  And  also  the  profits  of  the 
book  concern.  P.  175.  9.  Every  Annual  Conference  may  adopt  such  addi- 
tional plans  as  they  see  fit  to  raise  funds.  P.  176.  10.  A  meeting  is  held 
in  every  district,  of  one  steward  from  each  circuit,  to  take  measures  for  pro- 
viding a  house,  fuel,  and  table  expenses  for  the  presiding  elder.  P.  179. 
11.  The  family  expenses  of  the  bishops  is  estimated  by  the  book  committee 
at  New- York,  and  paid  out  of  the  profits  of  the  book  concern.  P.  179. 

The  charlered  fund,  for  the  support  of  the  preachers  and  their  families, 
was  established  in  1796.  "  There  shall  be  a  chartered  fund,  to  be  sup- 
j)orted  by  the  voluntary  contributions  of  our  friends;  the  principal  stock  of 
which  shall  be  funded  under  the  direction  of  trustees,  and  the  interest  ap- 
jilied  under  the  direction  of  the  General  Conference."  The  present  stock 
(in  1796)  of  the  preachers'  fund  shall  be  thrown  into  the  chartered  funfl. 

"  The  produce  of  the  sale  of  our  books,  after  the  book  debts  are  paid,  and 
a  sufficient  capital  is  provided  for  carrying  on  the  business,  shall  bo  regu- 
larly paid  into  the  chartered  fund." 

"  The  money  subscribed  for  the  chartered  fund  may  be  lodged,  on  proper 
securities,  in  the  states  respectively  in  which  it  has  been  subscribed,  under 
the  direction  of  dejiuties  living  in  suph  states  respectively  :  Provided  such 
securities  and  such  deputies  be  proposed,  as  shall  be  approved  of  by  the 


Chap.  XV.]  APPOINTMENT  OF  BAPTISM.  197 


CHAPTER  XV. 

OF    BAPTISM. 
ART.   IX.     OF   BAPTISM. 

Concerning  baptism  our  churches  teach,  that  it  is 
a  necessary  ordinance,  that  it  is  a  means  of  grace, 
and  ought  to  be  administered  also  to  children,  who 
are  thereby  dedicated  to  God  and  received  into 'his 
favour. 

trustees  in  Philadelphia,  and  the  stock  in  which  it  is  proposed  to  lodge  the 
money  be  sufficiently  productive  to  give  satisfaction  to  the  trustees." — 
(Extracts  from  the  Methodist  Discipline,  9th  ed.  published  in  1797.) 

"  They  (the  General  Conference)  shall  not  appropriate  the  produce  of  the 
charier  fund  or  of  the  book  concern,  to  any  purpose  other  than  for  the  benefit 
of  the  travelling,  supernumerary,  superannuated,  and  worn  out  preachers, 
their  wives,  widows,  and  children." — (19th  edit,  of  Discipline,  p.  24.) 

This  fund  has  now  been  in  operation  near  forty  years,  the  capital  never 
being  touched,  and  the  interest  applied  to  make  up  the  ministerial  salaries. 
Its  amount,  or  its  increase,  is  not,  so  far  as  we  can  learn,  officially  reported 
to  the  church.  The  ninth  edition  of  the  Discipline  contains  this  sentence, 
which  is  however  not  a  very  certain  criterion  by  which  to  estimate  the 
capital  producing  it,  viz.  (2d  sect,  of  3d  chapter,  question  5.)  Question. 
"  What  sum  of  money  shall  be  allowed  distressed  preachers  out  of  the  book 
fund,  till  the  next  General  Conference'?"     '■'■Answer,  $2663  per  annimi." 

Calculating  from  the  rapid  extension  of  this  church,  and  the  unprece- 
dented degree  in  which  their  system  keeps  all  their  members  supplied  with 
their  books,  the  profits  of  the  book  concern  must  have  increased  to  a  very 
great  amount ;  but  as  the  necessary  increase  of  capital  to  keep  so  large  a 
stock  of  books  on  hand,  would  also  be  greatly  augmented,  a  considerable 
portion  of  the  profits  would  thus  be  withheld  from  the  chartered  fund. 

From  a  later  edition  of  the  Discipline,  (in  1825,)  it  appears,  that  the  book 
and  chartered  funds  are  no  longer  united,  though  both  are  still  applied  to 
the  same  purpose,  the  support  of  the  preachers  and  their  families.  In  .Tan. 
1829  the  chartered  fund  alone  amounted  to  27,000  dollars.  We  infer  fiom 
this  edition,  that  the  profits  of  the  book  concern  are  no  longer  put  on  inter- 


198  BAPTISM.  [Art.  IX. 

The  blessed  Saviour  instituted  several  posilive  ordinances, 
of  perpetual  standing  in  bis  church,  which  are  usually  desig- 
nated by  the  term  sacraments  ;  a  word  not  found  in  scripture, 
and  variously  understood  by  different  writers.^  There  has 
been  much  dispute  about  the  number  of  the  sacraments  ;  but  as 
this  will  depend  entirely  on  the  definition  of  ihe  term  which 
may  be  adopted,  the  controversy  amounts  to  mere  logomachy. 
The  CathoUc  church  adopts  seven  sacraments,  the  Lutheran 
and  other  protestant  churches  only  two,  Baptism  and  the  Lord's 
supper.  "  A  sacra7neni"  says  Dr.  Mosheim,  "  is  an  ordinance 
appointed  of  God,  by  vhich  the  benefits  purchased  by  the 
Saviour  are  not  only  symholically  represented  to  the  senses, 
but  spiritual  blessing  is  also  actually  conferred  on  those  who 
faithfully  use  themP     That  the  sacraments  do  symbolically 

est,  but  wholly  consumed  from  year  to  year  by  the  great  increase  of  preachers 
in  the  connexion.  This  change  we  regard  as  very  judicious,  because  vest- 
ed funds  of  such  an  enormous  extent  as  the  Methodist  book  concern  would 
in  the  course  of  time  produce,  are  dangerous  under  any  government,  and 
would  without  doubt  eventually  destroy  the  spirituality  of  their  preachers. 

The  book  concern,  which  is  by  far  the  most  productive  source  of  income, 
is  in  many  respects  a  very  useful  institution.  The  books  circulated  by  it 
we  regard  as  in  general  well  calculated  to  promote  the  cause  of  piety.  It 
is  managed  in  the  city  of  New- York,  by  an  editor  and  general  book  steward, 
an  assistant  editor  and  general  book  steward,  an  editor  and  assistant  .editor 
of  the  Christian  Advocate,  all  of  whom  are  chosen  from  among  the  travel- 
ling preachers — no  local  preacher  being  eligible.  (P.  181,  &c.)  Every 
Methodist  itinerant  is,  ex  officio,  a  book  agent,  having  an  actual  interest  in 
his  sales ;  as  the  fund  resulting  from  them  is  one  of  the  sources  whence 
his  salary  is  derived — See  Methodist  Discipline,  sup.  cit.  part  2.  sect  3. 
5.  6.  p.  170 — 189,  et  passim,  also  Economy  of  Methodism,  p.  16.  and  Re- 
ligious InteUigencer  for  1823,  p.  603 — 606. 

'  The  following  are  the  principal  significations  which  the  word  sacra- 
ment has  borne  :  a)  a  military  oath ;  b)  a  mystery — thus  it  is  used  by  the 
vulgate  translation  for  iJvaTvpioi>  in  Eph.  5:  32.  1  Cor.  15:  51.  c)  the  oath 
by  which  Christians  bind  themselves  in  the  Eticharist  and  at  baptism.  In 
this  sense  Pliny  uses  it,  Epist.  97.  d)  An  external  ceremony  or  religious 
rf7e,havino  a  spiritual  or  symbolical  reference  to  something  unseen.  Tertul. 
and  Augustine, 


Chap.   XV. J  NATURE   OF  CHKISTIAN    BAPTIS.M.  199 

represent  some  of  the  most  important  truths  of  the  Christian 
religion,  nay,  that  they  represent  them  in  a  more  forcible  and 
striking  manner  than  ordinary  language  could  do,  is  admitted  ; 
hence,  as  divine  truth  is  the  grand  means  of  grace  appointed 
by  Gcd,  it  cannot  be  consistently  denied,  that  the  sacraments 
are  also  tneans,  no  less  than  seals  of  grace. 

Baptism. 

The  prominent  aspects  of  this  subject  snay  be  referred  to  the 
following  heads  :  the  nature,  the  advantages,  the  subjects  and 
the  mode  of  baptism. 

I.  Its  Nature. 

1.  It  is  of  divhie  appoinfme?it.  In  communicating  to  men 
a  revelation  of  his  will,  it  has  pleased  our  heavenly  Father  not 
only  to  select  as  its  vehicle  the  ordinary  language  of  men  ;  but 
also,  on  some  occasions,  to  avail  hinrself  of  such  innocent  and  rea- 
sonable customs,  as  he  found  existing  among  them,  and  adapted 
forcibly  to  convey  or  illustrate  his  doctrines.  This  appears  to 
have  been  the  case  in  the  selection  of  baptism  ;  as  the  initiatory 
ordinance  of  the  New  Testament  church.  The  classical  reader 
need  not  be  informed,  that  various  lustrations  were  customary 
among  the  heathen  nations  of  antiquity  before  the  time  of  Christ. 
The  Egyptian  priests,  also,  were  required  often  to  purify  them- 
selves with  water.  It  was  by  the  ceremony  oi  baptisni,  that  the 
Essenes,  a  Jewish  sect  of  rigid  principles,  admitted  members  to 
their  association  ;  and  there  is  very  strong  evidence,  amounting 
almost  to  moral  certainty,  that  the  custom  ©f  proselyte  baptism', 
that  is,  of  baptizing  those  heathen,  who  were  admitted  to  the 
Jewish  church,  which  is  known  to  have  generally  prevailed 
among  the  Jews  about  a  hundred  years  after  the  crucifixion, 

'  The  practice  may  have  originated  from  the  ablutions  prescribed  Gen. 
35:  3.  Ex.  19:  10.   Lev.  13:— 15. 


20O  IMPORT    OF    BAPTISM.  [Art.   iX. 

had  been  extensively  practised  even  before  the  time  of  our  Sa- 
viour. John  tlie  baptist  baptized  his  followers,  as  did  some  of 
the  disciples  of  our  Lord,  even  before  he  had  formally  instituted 
this  rite  as  the  initiatory  ordinance  of  his  church;'  and  the 
Jews  certainly  expected,  that  the  Messiah  would  practise  bap- 
tism.^ It  is  evident,  therefore,  that  in  adopting  this  rite  as  tlie 
initiatory  ordinance  of  the  New  Testament  cliurch,  he  chose  a 
rite,  which  had  been  familiar  to  both  Jews  and  Gentiles,  and 
was  well  understood  by  them  as  a  symbolic  exhibition  of  moral 
purification,  and  as  a  means  of  admitting  members  to  a  religious 
association.  Nor  does  the  fact,  that  the  Saviour  selected  a  rite, 
which  had  been  customary  and  well  understood,  divest  that  rite, 
when  thus  adopted,  of  divine  authority  ;  any  more  than  the 
fact  of  his  having  delivered  his  doctrines  in  the  customary  and 
well  understood  language  of  his  age,  deprives  his  revelation  of 
similar  character. 

That  the  Lord  Jesus  did  appoint  baptism  in  his  church  we 
are  explicitly  taught  by  the  evangelists:^  "Go  yc^  therefore^'' 
said  he,  just  before  his  ascension  to  heaven,  "  and  make''  disci- 
])les  of  all  nations,  ba^iiizingthem  in  the  name  of  the  Fat  he?', 
and  of  the  >Son,  and  of  the  Holy  Ghost ;  teaching  them  to  ob- 
serve all  things  wliatsoever  I  have  commanded  you  ;  and  lo, 
I  am  with  you  alway  even  unto  the  end  of  the  world.  These 
words  contain  a  general  command  to  make  disciplesof  all  nations, 

'  John  1:  25.  4:  1.  2. 

^  And  they  asked  him  and  said  unto  him,  why  baptizest  thou  then,  if  thou 
be  not  the  Messiah,  nor  Elias,  nor  that  prophet  ? 

^  Matth.  28;  19.  20.  Mark  16:  16.  And  he  said  unto  them :  go  ye  into 
all  the  world  and  preach  the  gospel  to  every  creature  ;  he  that  believeth  and 
is  baptized  shall  be  saved  ;  but  he  that  believeth  not  shall  be  damned.  John 
3:  5.  Except  a  man  be  born  again,  of  water  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God. 

*  The  common  version  is  here  evidently  incorrect. — The  word  iiaBnTtvaart 
is  derived  from  liadriTrn  a  disciple,  and  signifies  "  to  make  disciples."  This 
version,  which  we  find  even  in  the  Peschito  or  Syriac  version  of  the  2d  cen- 
tury, is  now  acknowledged  to  be  correct  by  all  respectable  critics. 


Chap.  X\  .]  SPONSOllS    AT    BAPTISM.  201 

and  two  specific  directions  how  it  is  to  be  acconiplislied  ;  a)  by 
baptizing  them  in  the  name  of  the  triune  God,  and  b)  teaching 
them  to  observe  whatsoever  he  had  commanded.  By  the  for- 
mer, they  are  to  be  trained  up  as  worthy  followers  of  their 
divine  Master.  Baptism  is,  therefore,  a  duty  obligatory  ujx)n 
all,  who  have  an  opportunity  of  receiving  it ;  and  upon  them 
alone.  The  irregular  practice  of  lay  baptism  was  introduced 
into  the  church  in  consequence  of  the  superstitious  and  unscrip- 
tural  notion  of  the  absolute  and  unconditional  necessity  of  bap- 
tism to  salvation. 

2,  The  essential  consiiiuents  of  Christian  baptism  are,  that 
water  be  applied  to  a  suitable  subject,  by  an  autliorized  minis- 
ter of  Christ,  in  the  name  of  the  triune  God.  a)  Water  was 
wisely  selected,  because  it  is  every  where  found,  and  well 
adapted  to  express  the  signification  of  this  ordinance'  and  the 
obhgations  of  its  subjects.^  The  question,  whetiier  in  a  case 
of  absolute  necessity,  milk  or  wine,  or  sand  might  be  used, 
must  be  answered  in  the  negative,  b)  It  must  be  applied  to  a 
suitable  subject,  not  to  a  bell,  or  organ,  or  any  other  inanimate 
object;  but  to  a  sane  human  being,  c)  It  must  be  applied  by 
an  authorized  person.  The  Saviour  intrusted  the  duty  of  bap- 
tizing to  the  same  persons  who  were  to  "  teach,"  that  is,  to  the 
ministers  of  his  gospel.  And  d)  The  water  must  be  applied  in 
the  name  of  the  triune  God.  Hence  the  baptism  of  Socinians, 
who  do  not  use  the  name  of  the  Trinity,  is  not  Christian  bap- 
tism. 

3.  The  Import  of  Baptism.  This  is,  a)  >Sym/>oZic.  It  figu- 
ratively represents  the  process  of  spiritual  purification,  and  thus 

1  Acts  22:  16.  And  now  why  tarriest  thoul  arise  and  be  baptized,  and 
wjflsA  awjay  ^Ay  5m^,caUing  on  the  name  of  the  Lord.  Eph.  5:  26.  That 
he  might  sanctify  and  cleanse  it  with  the  washing  of  water,  by  the  word. 

^  Heb.  16:  22.     Let  us  draw  near  with  a  true  heart,  in  full  assurance  of 
faith,  having  our  hearts  sprinkled  from  an  evil  conscience,  and  our  bodies 
washed  with  pure  water.  Eph.  5:  26. 
26 


202  REASONABLENESS    OF    PRAYER.  [Art.   IX. 

1.  implies  that  natural  depravity,  of  which  we  need  to  be 
cleansed  :  2.  teaches  the  remedial  nature  of  the  New  Testament 
church,  which  prescribes  the  means  of  purification  :  and  3.  the 
influences  of  the  Holy  Spirit,  which  accompany  these  means. 

The  influence  of  baptism  is  also,  b)  Initiatory.  This  is  ex- 
plicitly taught  by  the  Saviour,  when  he  says,  "  make  disciples 
of  all  nations  (by)  baptizing"  and  teaching  them,  &c.  It  was 
moreover,  viewed  in  this  light  by  the  Jews  generally,  and  by  the 
Essenes,  before  it  Avas  appointed  by  the  Saviour ;  and  it  has 
uniformly  been  so  considered  by  Christians  from  the  days  of  the 
apostles.  Baptism  is,  therefore,  that  ordinance  by  which  alone 
men  can  be  admitted  into  the  visible  church  of  Christ. 

The  third  import  of  baptism  is  c)  federal.  By  this  ordi- 
nance w^e  enter  into  a  solemn  covenant  with  our  God,'  as  did 
the  Jev^^s  by  circumcision. 

4.  To  the  foregoing  prescribed  constituents  of  baptism,  various 
unauthorized  additions  were  made.  Such  was  the  superstitious 
ceremony  of  exorcism,  by  which  the  priest  designed  to  expel 
the  evil  spirit  from  the  candidate  for  baptism,  prior  to  the  ad- 
ministration of  the  ordinance. 

Owing  to  the  frequent  persecutions  of  the  early  Christians, 
baptism  was,  even  in  the  second  century,  performed  in  the  pre- 
sence of  witnesses  termed  sponsors,  who,  in  case  of  necessity, 
might  attest  the  fact,  and,  if  requisite,  provide  for  the  rehgious 
education  of  the  baptized.  These  sponsors  were  still  unneces- 
sary ;  because  the  church  record  ought  to  attest  the  baptism, 
and  it  is  always  the  duty  of  the  church  to  provide  for  the  reli- 
gious education  of  her  orphan  or  destitute  children.  In  the 
Lutheran  church  of  America  this  custom  is  rapidly  declining. 
Several  synodical  recommendations  of  its  abandonment  have 
been  published  to  our  churches,  with  the  happiest  results. 

^  1  Pet.  3:  21.  The  answer  (stipulation)  of  a  good  conscience  (cTrcpuTti^a 
stipulation  or  profession).  Gal.  3:  16.  18.  Gen.  17:  7. 


Chap.  XV.]  SUBJECTS  of  baptism.  203 


II.    Subjects  of  Baptism. 

The  next  inquiry  presenting  itself  is,  Who  are  the  proper 
subjects  of  baptism  ? 

I.  The  command  of  the  Saviour,  Go  ye  therefore  and  make 
disciples  of  all  nations,  baptizing  them,  &c.  is  general  in  its 
terms  ;  and  whilst  it  does  not  specifically  mention  either  adults 
or  infants,  males  or  females,  manifestly  embraces  them  all.  It 
is  admitted  by  all,  that 

Adult  believers  are  proper  subjects  of  baptism ;  those  who 
having  heard  the  gospel  call,  believe  its  representations,  and 
have  resolved  to  accept  the  offers  of  mercy  as  presented  in  it. 

We  shall  present' the  argument  for  infant  baptism  in  its  sim- 
plest, historical  and  exegetical  form. 

The  language  of  the  Saviour's  precept  being  general,  "bap- 
tize all  nations,"  also  includes  infants  ;  unless  other  texts  can 
be  found  declaring,  that  they  shall  be  debarred  from  the  privi- 
lege, or  unless  the  circumstances  of  the  case  naturally  limit  the 
words.  But  even  the  opponents  of  infant  baptism  do  not  pre- 
tend to  find  any  such  passage  in  the  sacred  volume.  And  the 
circumstances.,  in  which  these  words  were  uttered,  instead  of 
limiting  their  meaning,  afford  additional  and  incontestable  proof 
that  the  apostles  and  other  Jews  could  not  possibly  have  under- 
stood them  as  designed  to  exclude  infants.     For 

a)  They  well  knew,  that  God  had  expressly  commanded 
the  admission  of  infants  into  his  visible  church  ;  when  he  first 
made  his  covenant  with  Abraham,  appointed  circumcision  as  the 
initiatory  rite,  and  determined  to  whom  it  should  be  applied.' 

*  Gen.  17:  10 — 14.  This  is  my  covenant  which  you  shall  keep  between 
me  and  you,  and  thy  seed  after  thee  ;  Every  man  child  among  j^ou  shall  be 
circumcised — and  it  shall  be  a  token  of  the  covenant  betwixt  me  and  you. 
And  he  that  is  eight  days  old  shall  be  circumcised  among  you,  everi/  man 
child  in  your  generations ;  he  X\\aX  is  born  in  the  house,  or  bought  with 
money  of  any  stranger,  which  is  not  of  thy  seed ; — and  my  covenant  shall 
be  in  your  flesh  for  an  everlasting  covenant. 


'-^04  INFANT    BAPTISM.  [Alt.   IX. 

On  this  subject  there  never  had  been  and  never  could  be  any 
doubt.  The  covenant  was  expressly  extended  to  infants  de- 
scended from  Abraham,  to  servants  born  in  Jewish  families, 
and  to  servants  purchased  with  money. 

b)  They  well  knew,  that  the  covenant,  which  God  thus 
made  with  their  father  Abraham,  and  on  the  basis  of  which 
infants  were  received  into  the  visil)le  chuvch,  v^as  7wt  a  iempo- 
rary  oiie^  soon  to  be  abolished  ;  but  that  it  was  to  remain  in  its 
essential  features  through  all  future  generations,  for  an  ever- 
lasting covenant ;  God  promising  to  be  a  God  unto  them  and 
to  their  seed  after  them, '  and  requiring  them  to  be  his  people. 
The  same  covenant  was  promulgated  anew  by  Moses,  as  the 
covenant  7nade  loith  ^'■Abraham  ;""^  and  repi'esented  as  the  basis 
of  that  visible  people  of  God,  which  should  profess  his  name  in 
all  future  generations. 

c)  They  knew  too,  that  in  accordance  with  these  divine 
commands  children  had,  for  nearly  two  thousand  years 
been  invariably  received  into  the  church  of  God.  Nor  was 
this  the  case  only  with  the  children  of  Jewish  parents.  When 
individual  proselytes  were  made,  as  was  frequently  done,  both 
in  Greece  and  at  Rome,  and  when  after  the  reign  of  Antiochus 
Epiphanes,  whole  nations,  such  as  the  Iduineans,  Itureans,  and 
Bloabites  professed  Judaism,  I  heir  cliildren  were  also  uniformly 
received.  Various  alterations  had  been  made  in  the  external 
ceremonials  of  worship,  but  nothing  had  been  ordained  chang- 
ing the  nature  of  "  the  everlasting  covenant,"  no  one  had  during 
this  long  course  of  nearly  twenty  centuries,  contended,  that, 

'  Gen.  17;  7.  To  Abraham  God  said :  "  I  will  establish  my  covenant  be- 
tween me  and  thee  and  thy  seed  after  thee  in  their  generations,  for  an  ever- 
lasting covenant ;  to  be  a  God  unto  thee  and  to  thy  seed  after  thee." 

^  Deut.  29:  13 — 15.  That  he  may  establish  them  to  day  for  a  people 
unto  himself,  and  that  he  may  be  unto  thee  a  God  as  he  hath  said  unto  thee, 
and  as  he  hath  sworn  unto  thy  fatliers  ;  to  Abraham,  to  Isaac,  and  to  Jacob: 
neither  with  you  only  do  I  make  this  covenant  and  this  oath, — but  also  with 
him  that  is  not  here  with  us  this  day. 


Chap.  XV.]  PEDOBAPTISM.  205 


God  had  excluded  childicn  from  the  privileges  originally 
granted  them,  or  that  he  would  hereafter  exclude  them.  They 
had  therefore  never  heard  and  never  expected  to  hear  of  a 
church  of  God,  into  which  children  were  not  received.  Accord- 
ingly, when  the  Saviour  uttered  the  general  and  unlimited 
command  ;  go  ye  and  make  disciples  of  "  all  nations  ;"  how 
could  they  possibly  understand  him  by  these  general  terms  to 
convey  a  new  and  unheard  of  restriction,  which  was  contrary 
to  all  their  prepossessions,  feehngs,  and  opinions,  and  of  which 
they  could  not  know  any  thing,  unless  it  had  been  explicitly 
communicated  to  them. 

d)  The  force  of  these  circumstances  is  augmented  by  the 
fact,  that  baptism  had  been  introduced  among  the  Jews  in  con- 
nexion with  circumcision  as  an  initiatory  rite,  and  was  thus 
apphed  to  infants.  It  has  already  been  stated,  that  the  Jews 
generally,  and  the  Essenes  in  particular,  had  prior  to  the  Sa- 
viour's advent,  been  in  the  habit  of  receiving  proselytes  by  bap- 
tism. But  their  own  writers  inform  us  that  it  was  customary 
also  to  baptize  the  children  of  those  who  were  thus  received. 

The  truth  of  their  statement  is  confirmed  by  other  testimony, 
which  clearly  establishes  the  fact,  that  infant  baptism  prevailed 
very  generally  among  the  Jews,  at  least  as  early  as  about  a  cen- 
tury after  the  crucifixion  ;  and  as  it  cannot  well  be  believed  that 
they  had  borrowed  this  practice  from  the  Chiistians,  whom  they 
so  much  detested  and  persecuted,^  their  own  account  is  the 
more  credible,  that  the  custom  of  baptizing  infant  proselytes 
existed  before  the  time  of  Christ. 

But  let  the  Jewish  authors  on  this  subject  speak  for  them- 
selves. Maimonides,  confessedly  one  of  the  most  learned 
among  all  the  Jewish  writers,  says  :-  "  Thej^e  are  three  things, 

*  In  the  Dissertat.  Epicteti,  published  by  Arrian,  a  Greek  historian  of 
the  second  century,  the  term,  ffcPaitixcvm  (baptized)  signifies  a  Jewish  prose- 
lyte. 

"  In  his  treatise  called  Issure  Biah,  Perek  13.  Tria  sunt,  per  qua; 
fcedus  cum  Deo  inivit  Israel,  circumcisio,  baptismus  et  sacrificium. 


206  INFANT    BAPTISM.  [Alt.  IX. 

by  vjhich  the  Israelites  entered  into  covenant  with  God,  cir- 
ciimcisioji,  baptism  and  sacrifice.     Baptism  was  "practised 

IN    THE    DESERT    BEFORE    THE    GIVING  OF    THE  LAW.       For 

God  said  to  Moses,  sanctify  them  to  day  and  to-niojTow,  and 
let  them,  wash  their  clothes. 

"  The  same  practice  also  existed  in  later  tifnes  :  for  cir- 
cumcision, BAPTISM  and  a  voluntary  offering  were  required 
of  every  Gentile,  who  assum^ed  the  vows  and  entered  into  the 
covejiant  to  obey  the  law  and  to  take  refuge  under  the  wings 
of  the  divine  majesty.''^ 

As  to  the  baptism  of  the  children  of  proselytes,  Jewish  writers 
testify  that  it  was  the  prevaiUng  custom.  "  Children^^  says 
Rabbi  Hona/  (Talmude  Chetuboth,  Perek  1.)  "  are  baptized 
by  direction  of  the  Consistory." — If  a  child  have  no  father,  but 
his  mother  desires  that  he  should  be  received  as  a  proselyte, 
he  is  baptized  immediately,  because  without  circumcision  and 
baptism,  no  one  can  be  a  proselyte."  "But  what  benefit," 
(says  the  Talraudic  text)  "can  thence  arise  to  him,  as  he  is 
wholly  ignorant  of  the  act  ?  Tradition  informs  us  that  privi- 
leges have  been  conferred  on  those  who  were  ignorant  of  their 
nature." 

Moreover,  Maimonides*^  says.  If  an  Israehte  finds  a  gentile 

Baptismo  usi  sunt  in  eremo  ante  datani  legem  :  Jehova  enim  edixit  Mosi, 
saRCtifices  eos  hodie,  et  eras,  et  lavent  vestimentum  suum,  (Ex.  19:  10. 

Ita  etiam  fit  in  temporis  progressu.  Circumcisio  enim,  et  baptismus,  et 
munus  voluntarium  requirebatur  ab  ethnico  quocunque,  cui  erat  in  votis  foe- 
dus  inire,  sub  alas  divinse  magestatis  seipsum  obtegere,  et  legis  jugum  sus- 
cipere. 

'  Parvulum  baptizant  ex  institute  consistorii. — Si  pater  ei  non  fuerit,  velit 
autem  mater  ut  fiat  proselytus,  baptizatur  actutum,  quia  citra  cireumcisuni 
prseputium  et  Baptismum  collatum,  proselytus  nullus  fit. — Quod  beneficium 
ei  atque  privilegium  inde  oriatur,  quantumvis  id  totus  ignoret. — Traditione 
accepimus,  collata  fuisse  privilegia  hominibus  eorum  prorsus  nesciis. 

^  Si  Israelita  ethnicum  parvulum,  sen,  infantem  reperiat  et  repertum — 
baptizet,  ecce  proselytus  continus  evadit. 


Chap.  XII.]  iNFt,UENCE  or  prayer.  207 

boy  or  infant,  and  baptize  him — he  is  thenceforward  regarded 
as  a  proselyte. 

Again,'  "If  a  woman  be  baptized  whilst  in  a  state  of  gra- 
vitation, and  be  received  into  the  number  of  the  proselytes,  there 
is  no  necessity  for  baptizing  her  infant  when  it  is  born." 

"These  and  other  testimonies,  remarks  the  learned  and  ex- 
cellent Dr.  Lightfoot,  render  it  morally  certain  that  not  only  the 
baptism  of  adult  proselytes,  but  also  of  their  infants,  was  cus- 
tomary among  the  Jews  before  the  time  of  John.  They  also 
demonstrate,  why  so  little  is  said  in  the  New  Testament,  con- 
cerning the  mode  and  subjects  of  baptism  ;  namely,  because 
baptism  itself,  and  the  circumstances  connected  with  it,  were  so 
perfectly  well  understood  before."^ 

Under  these  circumstances  it  is  evident,  that  the  Jews  could 
not  possibly  have  understood  the  general  language  of  our 
Saviour,  as  excluding  children  from  baptism.  On  the  contrary, 
as  they  knew,  that  God  had  explicitly  required  the  admission 
of  children ;  as  they  knew,  that  the  covenant,  by  virtue  of 
which  they  were  received,  extended  to  all  generations  ;  as  they 
knew,  that  children  had  been  admitted  from  the  time  of  Abra- 
ham till  their  day,  a  period  of  nearly  two  thousand  years,  and 
had  never  heard  of  a  church  from  which  they  were  excluded  ; 
we  are  authorized  in  laying  down  the  following  two  positions 
as  incontestably  evident ;  a)  That  if  the  Saviour  designed  to 
convey  the  idea  of  so  novel  arid  i7nportant  a7i  alteration  as  the 
exclusion  of  children  loould  have  been,  he  must  necessarily 
have  given  an  explicit  statement  on  the  subject. 

b)  That,  under  these  circumstances,  an  explicit  command 
for  the  continuance  of  infant  membership,  would  have  been  as 
superfluous  and  unnatural  as  a  similar  precept  for  adult 
membership.     Accordingly,  the  blessed  Saviour,  who  is  ever 

'  Si  mulier,  dum  gravida  fiierit,  baptizetur,  atque  in  proselytorum  niiilie- 
rum  ascribatur,  nihil  opus  erit  infante,  cum  natus  fuerit,  baptizato. 

2  See  Lightfooti  Opera,  Tom.  I.  p.  390.  391.  392.  edit  Fanequer  secund. 


208  IJJFANT    BAPTISM.  [Art.   IX^ 

consistent  with  himself,  uses  language  which,  whilst  it  does  not 
specify  males,  females  or  children,  fairly  embraces  them  all. 

The  utmost  that  can  reasonably  be  expected  in  this  case  is, 
that  the  Scriptures,  whenever  they  do  mention  the  subject  of 
baptism,  would  use  language  consistent  with  its  application  to 
children  as  well  as  to  adults.  But  the  declarations  of  Scripture 
are  not  only  consistent  with  infant  baptism,  there  are  passages 
which  evidently  imply  this  practice,  and  even  some  in  which  it 
is  expressly  stated,  that  on  the  profession  of  faith  by  the  heads 
of  families,  they  and  their  xohole  households  were  baptized. 

1.  We  begin  with  the  testimony  of  our  Saviour  himself, 
Mark  10:  L4.  "  But  when  Jesus  saw  it,  he  was  much  displeas- 
ed, and  said  unto  them  (the  disciples),  suffer  the  little  children  to 
come  unto  me,  and  forbid  them  not,  for  of  such  is  the  kingdom 
of  God."  It  is  well  known  to  those  acquainted  with  the  phrase- 
ology of  the  New  Testament,  that  the  expressions  "  kingdom 
of  God"  and  "  kingdom  of  heaven,'"  are  familiarly  used  to  de- 
signate the  church  of  God  under  the  New  Testament  economy. 
Thus  John  the  Baptist  preached,  saying,  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand.  It  will  not  be  supposed  that 
heaven  was  literally  descending  to  the  earth  and  had  almost 
arrived  amongst  us;  but  the  Saviour  evidently  meant,  that  the 
time  for  remodeling  his  church  into  its  new  Testament  form 
was  at  hand.  Accordingly,  in  the  above  passage,  his  meaning 
evidently  is:  suffer  these  little  children  to  come  unto  me  and 
forbid  them  not,  for  of  such  also  shall  my  church  consist.  Nor 
could  he  have  meant,  "  my  church  shall  consist  of  such  adults 
as  have  a  childlike  disposition  ;"  for  that  would  have  been  no 
reason  for  his  wishing  actual  children  to  be  brought  to  him. 

2.  The  next  passage  is  the  declaration  of  Paul,"  "  The  un- 
believing husband  is  sanctified  by  the  wife  ;  and  the  unbeliev- 

*  0aai\cia  Tov  Qcov — tov  ovpavov.  - 

2  1  Cor.  7:  14. 


Chap.  XV.]  INFANT    BAPTISM.  209 


ing  wife  is  sanctified  by  the  husband  ;  else  were  your  children 
unclean,"  but  now  are  they  holy.  It  is  admitted  by  all,  that 
the  word  "  holy"^  has  two  generic  significations  in  Scripture, 
consecrated  or  set  apart  to  the  service  of  God,  and  moral  purity. 
In  the  former,  which  is  its  primary  sense,  it  is  applied  to  temples, 
cities,  priesthood,  Jewish  nation,  days,  (fee-  Thus  the  term  is 
applied  to  the  Jewish  nation  in  the  midst  of  their  corruption, 
and  by  some  of  the  Rabbins,  to  their  most  profligate  kings. 
Now,  in  the  passage  under  consideration,  the  latter  signification 
is  inapplicable,  for  what  could  be  more  absurd  than  the  supposi- 
tion that  moral  purity  is  propagated  by  natural  generation?  The 
former  must  therefore  be  its  import,  which  moreover  harmoni- 
zes fully  with  the  context.  The  apostle  is  discussing  the  rela- 
tion of  marriage  to  the  church,  and  supposes  the  following  case. 
A  Corinthian  Christian  might  say  :  "  I  perceive  that  the  chil- 
dren of  my  unbelieving  neighbours  are  regarded  as  holy,  that  is, 
consecrated  to  God,  received  as  belonging  to  the  church,  and 
my  unbelieving  neighbours  and  their  children  are  declared  un- 
clean together,  not  belonging  to  the  church  or  holy  people  of 
God  :  what  is  to  become  of  my  children?  I  indeed,  am  a  be- 
liever, but  my  wife  or  my  husband  is  an  unbeliever:  are  my 
children  to  be  regarded  as  holy  unto  God,  or  not  ?"  The  apostle 
answers ;  God  has  determined  that  the  believing  party  shall 
so  sanctify,  or  overrule  the  relation  of  the  other  to  God,  that  their 
mutual  children,  by  virtue  of  the  right  of  the  beHevingparty,shall 
be  regarded  as  holy  to  God,  that  is,  as  belonging  to  his  church 
or  people. 

3.  The  declaration  of  Peter  :^  Repent  and  be  baptized,  every 

*  uywj,    lyiTp. 

T 

2  Matth.  4:  5.  The  devil  taketh  him  up  into  the  holy  city.  '24:  15.  27:  53. 
Acts  6:  13.  7:  33.  Rom.  11:  16,  Levit.  20:26.  Dan.  8:24.  "  And  he  shall 
destroy  the  mighty  and  the  holy  people."  Matth.  7:  6.  Give  not  that 
which  is  holy  unto  the  dogs.  Luke  2:  23.  "  Every  first  born  male  shall  be 
called  holy  to  the  Lord. 

'  Acts  2:  38.  39. 

27 


210  FAMILY    BAPTISM.  [Art.    IX. 

one  of  you,  in  the  name  of  the  Lord  Jesus  Christ,  for  the  re- 
mission of  sins,  and  ye  shall  receive- the  gift  of  the  Holy  Ghost, 
— For  the  promise  is  to  you  and  to  your  children  and  to  all 
that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall  call 
(to  a  knowledge  of  the  gospel).  But  was  there  any  particular 
promise,  known  among  the  Jews  as  the  promise  ?  O  yes ! 
The  son  of  Abraham  will  answer,  "that  promise  which  God 
made  to  father  Abraham,  that  he  would  be  a  God  to  him  and 
his  seed  after  him,  and  that  they  should  be  his  people  forever : 
the  promise  of  eternal  life  through  the  Saviour,  the  covenant  on 
the  basis  of  which  we  the  Jewish  people,  both  parents  and  chil- 
dren, are  separated  from  other  nations  as  the  professing  people 
of  God.  This  is  the  promise,  and  we  all  understand  what  it 
means."  Well,  this  promise,  says  Peter,  is  continued  unto  you 
now  under  the  New  Testament  dispensation,  as  well  as  under 
the  Old,  and  not  to  you  only  whom  1  am  addressing,  but  also 
to  your  childreti.     What  can  be  plainer? 

4.  But  in  addition  to  all  this  evidence,  there  are  several  in- 
stances in  which  the  apostles  baptized  whole  families^  that  is, 
according  to  the  ordinary  signification  of  the  terms,  both  pa- 
rents and  children. 

a)  The  family  of  Lydia,  Acts  16:  15.  And  when  she  (Ly- 
dia)  was  baptized  and  her  household. 

b)  Thefamilyof  thejm7or  atPhilippi.  16:33.  And  betook 
them  the  same  hour  of  the  night,  and  washed  their  stripes, 
and  was  baptized,  he  and  all  his,  straightway. 

c)  The  family  of  Stejihaiias,  1  Cor.  1:  16.  I  (says  Paul) 
baptized  also  the  house  of  Stephanas.  In  reference  to  all 
these  cases  it  is  to  be  observed ;  firsts  that  the  terms  used 
"  household"  (oma)  and  "  all  his,"  are  those,  which,  in  the  ordi- 
nary language  of  men,  would  be  employed  to  designate  whole 
families,  that  is,  parents,  together  with  their  children,  and  such 
other  minors  as  constituted  a  part  of  the  family.  The  force  of 
tbis  evidence  will  be  the  more  clearly  understood  from  the  fact 


Chap.   XV.]  FAMILY    BAPTISM.  211 

■ ■ ■ 1:7- 

that  in  all  the  histories  of  those  churches,  which  reject  infant 
baptism,  not  a  single  case  occurs  in  which  this  phraseology  is 
used.  In  short,  it  would  be  entirely  unnatural  for  those  who 
admitted  only  adults,  to  speak  of  baptizing  certain  parents,  "  and 
their  faTniUesP  Who  ever  heard  of  family  baptisms,  in  the 
accounts  published  of  the  Baptist  missionaries?  iSecoiidly,  it 
appears  evident  in  the  above  scripture  examples,  that  the  faith  of 
Lydia,  of  the  jailer  and  of  Stephanas,  was  the  ground  on  which 
the  family  of  each  of  them  was  baptized  ;  otherwise  it  is  unac- 
countable, that  in  no  case  the  faith  or  profession  of  any  others 
of  the  family  is  mentioned.  But  according  to  the  rejectors  of 
infant  baptism,  the  faith  of  parents  is  not  the  ground  for  the 
administration  of  this  ordinance  to  any  but  themselves.  The 
language  of  scripture  is,  therefore,  in  this  respect  also,  incon- 
sistent with  their  views,  and  evidently  implies  pedobaptism. 

The  above  historico-exegetical  view  of  this  disputed  subject 
seems  to  us  perfectly  conclusive.  There  are  however  others  of 
perhaps  equal  strength. 

II.  The  propriety  of  infant  baptism  may  be  proved  from  the 
essential  unity  of  the  churclt  of  God  in  the  Old  and  Neio 
Testament  disjjensation.  The  argument  may  be  stated  thus : 
An  ordinarice  lohich  God  himself  appointed  in  his  church, 
and  tvhich  he  never  revoked,  we  have  no  right  to  reject ; 

But  God  did  confessedly  appoint  infant  membership  in 
his  church,  and  did  never  revoke  it ; 

Therefore,  loe  have  no  i'ight  to  reject  it. 

The  first  of  these  propositions  (the  major)  is  admitted  by  all. 
When  God  first  appointed  circumcision  as  the  badge  of  exter- 
nal membership,  he  also  expressly  commanded  its  application 
to  infants  on  the  eighth  day.'  Nor  is  it  pretended  that  God 
ever  revoked  this  ordinance,  for  not  a  syllable  of  such  an  im- 

*  Gen.  17:  12.  And  he  that  is  eight  days  old  shall  he  circumcised 
among  you,  every  man  child  in  your  generations  ;  he  that  is  born  in  the 
house,  or  bought  with  money  of  any  stranger,  who  is  not  of  thy  seed. 


212  UNITY   OF  THE  OLD  AND  NEW  TEST.  CHURCH.  [Chap.  XV. 

port  is  contained  in  the  Bible.  But  it  is  contended  that  the 
Old  and  New  Testament  church  is  totally  distinct,  and  that 
the  old  was  torn  down,  and  an  entirely  new  church  erected  in 
its  stead  ;  so  that  if  infant  membership  were  intended  to  be 
retained,  it  must  needs  be  commanded  anew.  The  New  Tes- 
tament, however,  teaches  a  different  doctrine,  representing  the 
Christian  Church  as  built  on  the  Jewish,  as  being  only  the 
more  perfect  and  complete  economy  of  the  one  church  of  God. 
"  Think  not,"  says  the  blessed  Saviour,  "  that  I  am  come  to 
destroy  the  law,  or  the  prophets ;  I  am  not  come  to  destroy,  but 
to  fulfil;"  or  rather,  to  make  'perfect,  {irXri^udai  to  complete).' 
The  apostle  Paul,  also,  speaking  of  the  future  restoration  of 
the  Jews,  says :  They  also,  if  they  abide  not  still  in  unbelief, 
shall  be  graffed  in  :  for  God  is  aisle  to  graff  them  in  again. — 
For  if  thou  (gentile)  wert  cut  out  of  the  olive  tree,  that  is  wild 
by  nature  (heathenism) ;  and  wert  graffed  contrary  to  nature, 
into  a  good  olive  tree  (the  Jewish  church) ;  how  much  more 
shall  these  (Jews),  who  are  the  natural  branches,  be  graffed 
into  their  own  olive  tree  (church)  ?  The  ohve  tree  here  must 
signify  the  Jews,  either  as  a  nation  or  a  religious  commu- 
nity, a  church  of  God.  It  cannot  mean  the  former,  for  the 
gentiles  never  were  graffed  on  the  Jewish  nation.  It  must 
then  mean  the  church.  Now  the  apostle  teaches,  that  the 
.Tews  were  cut  off  from  this  church  by  unbelief,  and  the 
gentiles  received  or  graffed  into  it ;  and  in  the  fulness  of  time 
the  Jews  shall  again  be  received  into  their  own  church,  or 
olive  tree,  which  must  therefore  be  still  standing:  that  is, 
the  Christion  and  Jewish  churches  are  essentially  one  and 
the  same  church.  When  therefore  an  ordinance  is  once 
established  in  it,  it  remains  in  force  until  revoked  by  God. — 
Hence,  as  infant  membership  has  confessedly  not  been  revoked 
by  God,  our  conclusion  irresistibly  follows,  that  we  are  not  at 
liberty  to  reject  it. 

'Matth.   5:    17. 


Chap.  XV.]  PEDOBAPTISM.  213 

III.  A  third  argument  for  infant  membership  may  be  de- 
duced from  the  fact,  that  the  reason  which  led  to  its  appoint- 
ment, under  the  Old  Testament  dispensation,  exists  with  equal 
force  under  the  New.  That  reason  doubtless  was,  the  peculiar 
necessity  of  children  to  be  instructed,  and  consequent  propriety 
of  placing  them  under  the  religious  direction  of  parents  and  of 
the  church.  No  instance  can  be  specified,  in  which  an  ordin- 
ance of  the  Old  Testament  was  abolished,  if  it  was  equally 
necessary  in  the  New,  unless  a  substitute  was  appointed.  Here 
no  substitute  is  pretended,  and  yet  the  reason  for  the  original 
rite  remains  undiminished.  The  appointment  itself  therefore 
remains  in  force  until  revoked. 

IV.  Another  argument  for  infant  membership  is  derived 
from  the  fact,  that  the  New  Testament  speaks  of  children,  just 
as  the  Old  does,  when  they  certainly  were  members  :  that  is, 
they  are  represented  as  candidates  for  eternal  glory,  to  be 
trained  up  by  Christian  instruction  ;  and  numerous  directions 
are  given,  how  to  rear  them  in  the  nurture  and  admonition  of 
the  Lord.^ 

V.  Another  argument  may  be  derived  from  the  acknowledged 
circumstance,  that  baptism  has  come  in  the  place  of  circum- 
cision, that  is,  was  appointed  to  accomplish  the  same  general 
ends,  to  be  an  initiatory  ordinance  into  God's  church  and  to 
represent  moral  purification.  Now  as  baptism  has  evidently 
been  substituted  instead  of  circumcision,  it  is  reasonable  to  sup- 
pose that  its  application  is  at  least  equally  general,  since  no 
restriction  is  found  in  scripture. 

But  here,  the  opponents  of  pedobaptism  would  reply,  such 
a  restriction  does  really  exist.  Faith  is  often  connected  with 
baptism,  and  hence,  say  they,  we  may  infer,  that  as  baptism  is 
a  seal  oi  faith,  it  cannot  with  propriety  be  administered  to  those 
who  are  unable  to  believe,  as  is  the  case  with  children.  It  is 
admitted  that  faith  is  in  some  passages  connected  with  this  or- 


1  Eph.  6;  4.   Col.   3;  21. 


214  TESTIMONY    OF    THE    CHRISTIAN    FATHERS.  [Aft.  Hv. 

dinance,  and  therefore  is  necessary  to  all  those  who  are  capable 
of  exercising  it.  But  precisely  the  same  was  also  the  case 
with  circumcision  :  Abraham  "  received  the  sign  of  circumci- 
sion as  a  seal  of  the  righteousness  of  the  faith  which  he  had, 
yet  being  tmch'cimicised.^^^  But,  because  circumcision  requi- 
red previous  faith  in  adults,  was  it  therefore  inapplicable  to 
children  ?  Here  then  God  himself  teaches  us,  that  the  requi- 
sition in  an  adult,  of  a  qualification  of  which  children  are  in- 
capable, is  no  proof  that  children  shall  be  excluded  from  an 
ordinance  of  his  church.  How  then  should  we  venture,  for 
such  a  reason,  condemned  by  God  himself,  to  deny  baptism  to 
children  ?  It  is  a  dictate  of  common  sense,  which  all  men  ob- 
serve, and  the  opponents  of  pedobaptism  also,  in  all  cases  ex- 
cept this,  that  any  passage  of  scripture,  requiring  a  qualification 
or  action  of  which  children  are  incapable,  is  intended  to  be  ap- 
phed  only  to  adults.  Thus,  when  the  apostle  says,  "  If  any 
will  not  work,  neither  shall  he  eat ;"  do  they  infer,  that  as 
children  cannot  work,  they  shall  be  starved  ?  When  the  Sa- 
viour utters  these  solemn  words,  "  He  that  believeth  not  shall 
be  damned,"  does  the  opponent  say,  children  cannot  believe, 
therefore  they  must  be  damned  ?  No,  he  rationally  affirms, 
"  Children  cannot  work,  or  believe,  and  yet  their  inability  to 
perform  these  requisites  must  not  exclude  them  either  from  eat- 
ing or  from  salvation."  And,  for  the  same  reason,  we  add,  their 
inability  to  believe  forms  no  barrier  to  their  baptism. 

This  entire  mass  of  evidence  is  rendered  still  more  conclu- 
sive by  the  fact,  that,  according  to  the  best  light  of  the  earliest 
Christian  fathers,  infant  baptism  was  practised  in  the  apostolic 
church  ;  and  from  that  to  the  present  time  it  has  been  the  pre- 
vailing practice  of  the  great  body  of  Christians. 

Justin  Martyr,  who  was  born  about  the  time  of  St.  John's 
death,  says,  in  his  Apology,  that  among  the  members  of  the 
church  in  his  day,  "  there  were  many  of  both  sexes,  some  six- 

'  Rom.  4:    11. 


Chap.  XV.]  TESTIMONY  OF  THE  CHRISTIAN  FATHERS.  215 

ty,  and  some  seventy  years  old,  who  were  made  disciples  to 
Christ  in  their  infancy^  The  word  which  he  uses, — 
(sfia^riTSu^rirfav)  — is  the  very  one  used  by  the  Saviour  in  his 
commission  ;  "  Go  ye,  and  make  disciples  of  all  nations."  It 
is  evident,  therefore,  that  Justin  Martyr  regarded  the  command 
of  the  Saviour  as  applicable  to  children. 

Irenceus,  a  pupil  of  Polycarp,  who  was  a  disciple  of  John, 
was  born  about  the  close  of  the  first  century,  and  uses  the  fol- 
lowing language :'  "  Christ  came  to  save  all  those  persons  who 
by  him  are  horn  again  unto  God,  (renascunter)  infants  and 
little  ones ;  boys,  youths,  and  elder  persons."  Now  it  is  cer- 
tain,'^ that  the  word  renasci,  in  the  writings  of  Justin,  Irenaeus. 
and  other  early  fathers,  signifies  baptism;  so  that  none  but 
baptized  persons  were  ever  termed  "  regenerate"  by  them. 

The  testimony  of  Origen  is  also  very  explicit  and  import- 
ant. He  was  born  only  eighty-five  years  after  St.  John's  death, 
was  a  very  learned  man,  descended  of  Christian  parents,  and 
knew  the  customs  of  the  Christian  church  in  his  and  the  preced- 
ing age,  as  well  as  any  man  living.  He  says.  There  loas  a  tra- 
dition in  the  church,  received  from  the  apostles,  that  children 
also  ought  to  he  baptized.  For  those  to  whom  the  divine  mys- 
teries were  entrusted,  well  knew,  that  the  contaminations  of 
sin  were  really  found  in  all,  which  ought  to  be  removed  by 
water  and  the  Spirit.^ 

In  the  middle  of  the  third  century,  the  time  when  Cyprian 
flourished,  there  was  a  dispute  whether  baptism  should  always 
be  deferred  to  the  eighth  day,  in  allusion  to  circumcision,  or 
might  be  performed  earlier.  It  was  referred  to  a  council  of 
bishops  in  Africa,  who  unanimously  decided  against  deferring 
infant  baptism  ;  but  the  propriety  of  the  administration  of  the 
rite  itself  to  infants  was  not  disputed  at  all. 

'   Contra  Haereses,  L.  II.  ch.  22.  sec.  4. 
2  See  Storr's  Biblical  Theology,  Vol.  11.  p.  304. 
^  See  his  Comment,  on  Epist.  to  the  Romans,  6:  5 — 7.     Tom.  III.  fol. 
178.     Paris  1512. 


216  TESTIMONY    OF    GENERAL    HISTORY.  .  [Art.  IX. 

Augustine  says  :  "  The  whole  church  practises  infant  bap- 
tism ;  it  was  not  instituted  by  councils  but  was  always  in  use^^ 
and  states  that  he  never  heard  of  any  person  either  in  the 
church  or  among  the  heretics,  who  denied  the  propriety  of  bap- 
tizing infa,nts. 

And  Pelagius,  who  was  cotemporary  with  Augustine,  and 
travelled  in  England,  France,  Italy,  Africa  and  Palestine,  though 
the  denial  of  infant  baptism  would  have  favoured  his  doctrinal 
errors,  strenuously  maintained,  "that  he  never  heard  of  any 
one,  even  the  most  impious  heretic,  who  asserted,  that  infants 
are  not  to  be  baptized."  Is  it  probable  that  after  travelling 
through  all  these  countries,  he  would  have  remained  ignorant 
of  tlie  fact,  if  there  had  existed  any  church  which  denied  the 
propriety  of  this  rite  ? 

It  is  thus  evident,  that  '^  duv'mg  the  first  four  hundi^ed  years 
from  the  formation  of  the  Christian  church,  neither  any  society 
of  men,  nor  any  individual,  denied  the  lawfulness  of  baptizing 
infants.  Tertullian  only  urged  some  delay  in  the  baptism  of 
infants,  and  that  not  in  all  cases.  And  Gregory  only  deferred 
it  perhaps  to  his  own  children.  In  ihenext seven  hundred  years 
there  was  not  a  society  nor  an  individual,  who  even  pleaded  its 
delay,  much  less  any  who  denied  the  right  or  duty  of  infant 
baptism.  In  the  year  1 120  one  sect  rejected  infant  baptism,  but 
it  was  opposed  by  the  other  churches  as  heretical,  and  soon 
came  to  nothing.  From  that  time  no  one  opposed  the  baptism 
of  infants  until  the  year  1522 ;  since  which  time,  also,  the  great 
body  of  the  Christian  church  has  continued  to  practise  infant 
baptism."^ 

III.   The  mode  of  applying  water  in  Baptism. 

The  controversy  on  this  subject  has  always  been  regarded 
by  the  most  enlightened  divines,  including  Luther,  Melancthon, 
and  Chemnitz,  as  one  of  comparatively  inferior  importance.  It 

■  See  Lutheran  Catechism,  published  by  the  General  Synod,  p.  19.  20. 


Chap.  XV.  MODE    OF    BAl»TISM.  217 


has  no  comiexioii  witli  Uie  quesliou  of  infant  baptism;  because 
chuicbes  wbicli  i»a[)tize  by  immersion,  may  and  often  do  practise 
infant  baptism  ((he  Greek  church)  ;  and  tfiose,  Avho  baptize  l)y 
allusion  or  aspersion,  may  confine  the  ordinance  to  adults. 
Tiie  Augsburg'  Confession,  therefwe,  whilst  it  chstinctly  enjoins 
the  baptism  of  infants,  specifies  nothing  as  to  the  mode  of  ap- 
plying the  water.  The  question  in  dispute  is  not  whether  bap- 
tism by  innnersion  is  valid  ;  this  is  admitted,  though  that  mode 
is  thought  less  suitable  to  a  refined  sense  of  moral  feeling  than 
the  other.  But  the  question  is,  whether  immersion  is  enjoined 
in  scripture,  and  consequently  is  one  esse)itialj)art  of  Iraptism, 
so  that  without  it  no  baptism  is  valid,  though  it  contain  every 
other  requisite.  On  this  subject  the  liUtheran  church  has  always 
agreed  with  the  great  majority  of  Christian  denominations,  in 
maintaining  the  negative,  and  in  regarding  the  (juaniity  of  water 
em[)loyed  in  baptism,  as  well  as  the  mode  of  exhibiting  it,  not 
essential  to  the  validity  of  the  ordinance.  The  argument  may 
be  brielly  stated  thus  : 

No  circuiiislances  can  be  necessary  to  the  val'idilij  of  a  di- 
vine ordinance,  excepting  those  which  God  has  commanded  in 
his  1007-d : 

Bat  God  has  not  commanded  immersion  in  his  ivord  ; 

Therefore,  it  is  not  necessary  to  the  validity  of  the  ordi- 
nance of  baptism. 

The  first  of  these  propositions  is  admitted  by  all  Protestant 
denominations :  and  cannot  be  denied  by  any  one,  who  does 
not  hold  the  following  absurd  positions,  a)  that  the  word  of  God 
is  an  insulTicient  guide  for  man,  I))  That  uninspired  men  may 
add  to  this  revelation,  and  c)  That  whatever  any  uninspired 
mcii  may  choose  to  add,  all  other  jnen  must  subsequently  ob- 
serve on  pain  of  eternal  perdition.  The  second  proposition, 
therefore,  alone  needs  investigation  ;  namely,  "that  God  has 
not  conmiandcd  innnersion  in  his  word. ' 

1   The  hiend,:<  of  immersion   do  not  contend,  that   (here  is 


218  SCRIPTURE  MEANING  OF  THE  WORD  BAPTIZE.  [Art.  IX. 


any  specific  command;  but  allege,  that  the  word  "baptize" 
itself  does  in  the  New  Testament  Greek,  necessarily  imply  im- 
mersion. The  fallacy  of  this  opinion  is  evident  from  all  the 
passages,  in  which  the  word  is  used  in  such  a  way  as  to  throw 
light  on  its  precise  meaning. 

a)  Heb.  9.  10.  Which  (the  Jewish  service)  stood  (consist- 
ed) in  meats  and  drinks  and  diverse  baptisms  (/3a*T(0'fxotg.) 
A  reference  to  the  Old  Testament,^  where  these  baptisms,  or, 
as  our  English  version  renders  it,  washings,  are  described, 
proves  that  they  were  performed  by  sprinkling  and  pouring ; 
but  it  is  not  mentioned  in  a  single  case,  that  the  object  must 
be  put  under  the  water. 

b)  Mark  7:  4.  "  And  when  they  come  from  the  market, 
except  they  wash  (baptize  themselves)  they  eat  not:"  Now 
it  certainly  was  the  custom  of  the  Jews  to  wash  their  hands  be- 
fore eating,  but  what  author  ever  contended  that  they  entirely 
immersed  themselves  in  water?  Yet  this  ap})lication  of  water 
to  a  very  small  part  of  the  body  is  called  baptism,  c)  Again  ; 
"  And  many  other  things  there  be,  which  they  have  received  to 
hold,  as  the  baptisms  of  cups  and  pots,  brazen  vessels  and  of 
tables  {beds,  couches,  xXiv^j.")  The  cups  and  pots  might  indeed 
be  immersed  in  water,  yet  of  this  we  are  not  certain.  But  will 
it  be  contended,  that  the  beds  or  couches  were  carried  to  some 
often  distant  river  to  be  immersed  ?  or  that  every  pharisee  had 
a  cistern  provided  in  his  yard  for  this  purpose?  It  is  therefore 
evident  that  many  of  the  purifications,  termed  baptisms  in  the 
New  Testament,  were  certainly  performed  by  sprinkling,  and 
(as  in  the  case  of  the  tables)  by  pouring  ;  whilst  it  is  not  cer- 
tain that  they  were  performed  by  immersion  in  a  single  case. 


*  Numb.  19.  18.  And  a  clean  person  shall  take  a  hyssop,  and  dip  it  in 
water,  and  sprinkle  it  npon  the  tent,  and  upon  all  the  vessels,  and  upon  the 
persons  that  were  there,  and  upon  him  that  touched  a  bone,  or  one  slain,  or 
one  dead,  or  a  grave,  &c.       So  also  verse  4    13.    19.  20.  21. 


Chap.  XV.]  SCRIPTURE  MEANING  OF  THE    WORD  BAPTIZE.  219 

Hence  there  is  much  more  scripture  authority  for  sprinkling 
and  pouring,  than  for  immersion. 

2.  Nor  do  the  circumstances,  related  in  the  New  Testament 
as  attendant  on  baptism,  prove  the  p7'actice  of  inimersio7i. 

a)  The  baptism  of  the  three  thousand  converts,'  on  the 
day  of  Pentecost,  was  performed  at  Jerusalem,  where  there  was 
no  river  or  creek  ;  at  a  time,  when  it  was  summer  in  Judea 
(close  of  March,)  and  rains  were  scarce,  and  the  brook  Kedron 
dry,  and  nothing  remained  near  Jerusalem  but  the  single  pool 
of  Siloam.  How  could  the  apostles,  under  these  circumstances, 
have  found  places  to  baptize  such  a  multitude  in  one  day  by 
immersion?  Suppose,  that  the  apostles  went  into  the  pool  al- 
ternately, relieving  each  other,  and  one  was  constantly  engaged 
in  the  act  of  baptizing,  it  is  utterly  impossible,  that  the  three 
thousand  could  have  been  baptized  in  a  day.  But  a  large  part 
of  the  day  had  elapsed  before  the  baptisms  began  :  the  effusion 
of  the  Holy  Spirit,  their  preaching  to  persons  from  different 
countries,  in  their  own  languages,  the  accusations  against  the 
apostles,  Peter's  defence  from  the  scriptures,  the  convictions  of 
multitudes  and  their  inquiries  what  they  must  do  to  be  saved, — 
all  these  things  had  occurred  beforehand,  so  that,  at  earliest, 
the  work  of  baptizing  did  not  begin  before  noon.  Admitting 
that  the  six  remaining  hours  of  the  day  were  all  devoted  to  this 
business,  and  that  by  frequent  changes  one  of  the  twelve  was 
incessantly  in  the  act  of  baptizing,  he  would  have  to  baptize 
five  hundred  persons  in  one  hour,  or  eight  every  mhmtel  Or 
suppose,  what  is  indeed  very  improbable,  and  contrary  to  tJie 
tenour  of  the  na7Tative  of  Luke,  that  when  the  work  of  bap- 
tizing had  been  resolved  on,  the  apostles  divided  the  whole  mul- 
titute  into  twelve  equal  parts,  and  each  one,  at  the  head  of  his 
division,  marching  straightway  in  quest  of  some  bath-house  or 
cistern,  all  spent  the  remainder  of  the  day  laboriously  engaged 
in  this  work ;  would  it  not  still  be  impossible  that  they  should 

'  Acts  2: 


220  IIMMIOUSION    NOT    COMMANDED  IN    FICRIPTURE.  [Art.    IX. 

have  baptized  that  numl^ei?  An  hour  at  least  would  be  con- 
isiiined  in  dividing;  the  multitude  and  inquiring  for  the  baths, 
in  repairing"  to  them  and  placing  them  in  order.  Can  it  be 
believed,  thai,  each  apostle  could  have  baptized  two  hundred 
Hud  tift}^  in  five  hours,  averaging  very  nearly  oih^  for  every 
miimlp  of  (lift  whole  time,  even  if  they  were  all  standing  naked, 
reiuly  to  leap  in  as  soon  as  the  apostle  could  lay  liis  hands  on 
them.  But  surely  it  will  not  be  contended  that  all  these  persons 
of  dilferent  sexes  bathed  naked  m  each  other's  presence.  Yet 
where  could  the  three  thousand  suddenly  liave  found  bathing 
dresses?  And  to  bathe  with  (heir  ordinary  elotlieson  would  have 
been  certain  disease  or  death  to  multitudes  of  tiiem.  Is  it  not 
infinitely  more  reasonable  to  believe,  that  the  multitudes  re- 
mained together,  and,  after  having  been  baptized  by  sprinkling 
acconiing  to  (he  .Tewish  custom  (Numl).  19:  18.)  whirji  could 
liavebeen  done  in  less  than  an  hour,  <on(inued  tolis(en  to  the 
w<Mds  of  eternal  life? 

h)  The  language  of  Peter,  when  he  ])aptized  the  Gentiles 
at  the  house  of  Cornelius,  does  not  favour  immersion.  When 
they  believed  and  received  the  Holy  GliosI,  Peter  said,  "  Can 
any  man  forbid loater,  thatdiese  should  not  be  baptized  ?"that 
is,  forbid  water  to  be  brought.  Had  he  intended  to  l)aptize  (hem 
by  immersion  it  would  ba\e  j^een  nmrh  nioie  natur;il  for  him 
(o  say.  "  C'an  any  man  forbid  us  to  go  out  to  the  water,  and 
baptize  these. " 

c)  The  circmnstanres  of  the  jailer's  baplism,  Acts  Ifi:  19 — 
■?.9.  imply  dial  he  was  not  baptized  by  immersion.  He  was 
baptized  in  Ihc  vigld^  wlien  it  would  have  lieen  very  inconve- 
nient (0  go  to  a  siiii.ilile  pince  for  immersion,  l^he  rite  was 
evidently  performed  in  the  principal  room  of  the  prison  ;  for 
nothing  is  snid  of  i  heir  leaving  the  house,  we  are  only  told  that 
they  had  been  tluusi  into  the  dungeon  or  inner  prison,  and  that 
they  were  brouglit  out  of  that  apartment  to  where  the  family 
of  the  jailer  were,  whom  they  taught.     And  when  he  professed 


Chap.  Xy.J  THE    BAPTISM    OF    THE    JAILER.  221 

his  faith,  we  are  told  he  was  baptized  immediately,  not,  he  im- 
mediately started  off  with  his  family  and  with  Paul  and  Silas, 
in  the  night,  to  a  suitable  place  to  be  immersed. 

d)  Matth.  3:  16.  When  Jesus  was  baptized  of  John  in  the 
Jordan,  "  he  went  up  straightway  out  of  the  water  :"  and  Acts 
S:  38,  "  They  (the  Ethiopian  eunuch  and  Philip)  went  down 
both  into  the  ivater  and  he  baptized  him."  In  these  passages 
the  prepositions  eig  and  aifo,  may  with  equal  propriety  be  ren- 
dered to  and  from.  Thus  the  former  is  translated  in  John's 
gospel,"  "John  came  fust  to  {^ig)  the  sepulchre"  of  our  Lord, 
"  but  he  went  not  in ;"  and  again,  "  He  sent  forth  his  ser- 
vants to  call  them  that  were  bidden  to  (eij)  the  wedding 
(fea.st)"^  and  many  other  passages:^  and  the  latter  is  thus  ren- 
dered in  the  passages,  "  And  forthwith  the  angel  departed /rom 
(a-ro)  him,"*  and  "  The  angel  came  and  rolled  the  stone  from 
{c'-'fo)  the  door,"'  and  others.'^  These  prepositions  do,  therefore, 
not  with  certainty  prove  any  thing  more,  than  that  these  per- 
sons went  to  the  water  to  be  baptized,  and  afterwards  came//"owj. 
it.  But  even  if  it  were  certain,  that  they  went  into  the  water, 
this  would  by  no  means  determine  the  manner  in  which  they 
were  baptized.  They  might  have  gone  in  to  the  depth  of  their 
ankles  or  knees,  and  baptized  according  to  the  Jewish  baptism, 
described  in  Numbers,"  by  pouring  the  water  on  with  a  vessel, 
or  with  the  hand,  or  by  sprinkling  it  over  the  subject. 

e)  Nor  does  the  fact,  that  "  John  baptized  in  ^Enon,  because 
there  was  much  water  ("jfoXXa  vSara,  many  spiings)  there,"  de- 
termine the  mode  of  baptism.  Because,  whatever  he  the  object, 
sacred  or  profane,  for  which  large  multitudes  assemble,  to  spend 

'  John  20:  4    5- 
2  John  2:  3. 

"John  4:  5.  Then  oomefh  he  to  (ci)  ihe  oily-  Acts  13:  48.  21:  4. 
Rom.  2:  4. 

^  .^cts  1-2:  10.  •'  -Matth.  2S.  2 

«  Matlh.  4:  25.  24.  31.  28   8.  ■  ('hap.  19 


222  BAPTISM    AT    ^NON.  [Art.  IX. 

one  or  more  days  together,  it  is  a  notorious  fact,  that  the  vicini- 
ty of  a  spring  or  creels:  or  river  is  always  preferred,  for  water  is 
indispensably  necessary  to  their  subsistence.  Are  not  such  places 
always  preferred  for  fourth  of  July  orations,  military  parades, 
and  camp  meetings ;  yet  who  would  infer  that  the  methodists 
baptize  by  immersion,  because  they  hold  their  camp  meetings 
in  the  vicinity  of  water?  And  as  thousands  followed  John,  what 
is  more  natural,  than  that  he  should  select  a  place  where  there 
was  abundance  of  water  for  their  subsistence.  Indeed,  at  no 
other  plaec  could  such  crowds  remain  with  him  more  than  half 
a  day,  or  even  that  long,  in  the  warm  season.  Moreover,  we 
are  told  that  there  were  "  many  waters"  at  JEnon.  Now  it  is 
geographically  certain,  that  there  are  neither  many  rivers  nor 
many  creeks  at  any  of  the  supposed  sites  of  ^Enon,  for  its  loca- 
tion is  not  fully  ascertained.  At  most,  then,  there  were  several 
springs  there;  but  are  springs  the  most  suitable  places  for  im- 
mersion ?     Certainly  not. 

f)  The  texts  Rom.  6:  4.  and  Col.  2:  12,  "Therefore  we  are 
buried  with  him  by  baptism  into  his  death,"  appear  to  refer  not 
to  the  mode  of  baptism,  but  to  the  spiritual  obligations  which 
that  ordinance  imposes  ;  it  requires  us  to  be  dead  to  the  world, 
buried  to  all  earthly  and  sinful  pursuits,  growing  together  with 
him  spiritually,  "  planted"  or  grafted  on  him.  What  reason  is 
there  to  suppose  that  one  of  these  figures  refers  to  the  mode  of 
baptism,  rather  than  the  other  in  the  same  sentence?  And 
what  mode  of  baptism  would  be  indicated  by  being  "planted 
together  with  Christ  by  baptism?"  Or  what  mode  by  putting 
on  Christ  like  a  garment.' 

g)  1  Cor.  15:  29.  "Else  what  shall  they  do  who  are  bap- 
tized for  (iJ*£^)  or  over  the  dead,  if  the  dead  rise  not  at  all?" 
The  signification  of  this  passage  is  somewhat  obscure.  Tertul- 
lian,  Theophilact  and  Epiphanius  inform  us,  that  it  was  the  cus- 

•  Gal.  3:  27. 


Chap.   XV.]  BAPTIZING    OVER    THE    GRAVES    OF    MARffVRS.  223 

torn  of  the  Marcionites  and  Corinthians,  if  a  catechumen  died 
before  liis  baptism,  to  baptize  some  other  in  his  stead,  as  the 
apostle  here  seems  to  intimate.  And  as  the  early  Christians  re- 
garded with  much  veneration  the  grave  of  martyrs,  and  occa- 
sionally held  assemblies  on  the  spot,  it  is  supposed  that  in  these 
vicarious  baptisms,  the  rite  was  performed  ove?'  his  grave. 
This  would  be  the  obvious  meaning  of  the  apostle,  if  his  lan- 
guage (l''^?^)  in  this  passage  signifies  ove?;  as  it  certainly  often 
does  in  Greek  writers.  But  could  the  baptisms  oyer  the  graves 
of  martyrs  be  performed  by  immersion  ?  Were  their  graves 
dug  at  the  bottom  of  rivers  1 

h)  The  moral  unsuitableness  of  immersing  both  sexes,  even 
with  bathing  dresses,  before  a  promiscuous  community,  espe- 
cially in  countries  where  bathing  is  seldom  practised,  renders 
it  highly  improbable  that  it  would  form  a  part  of  the  pure  sys- 
tem of  gospel  religion.  Christianity  was  designed  for  univer- 
sal dissemination  ;  and,  therefore, 

i)  Finally,  the  danger  to  the  life  and  health  of  those  who 
should  be  thus  baptized  in  the  winter  season,  and  especially  in 
the  colder  climates  of  the  earth,  renders  it  a  very  unsuitable 
part  of  a  universal  religion.  The  ministers  of  Christ  are  no 
where  directed  to  defer  the  administration  of  this  ordinance  till 
the  summer  arrives  ;  nor  are  they  authorized  to  make  an  ex- 
ception in  the  case  of  the  most  confirmed  invalids,  whose  very 
life  would  be  in  jeopardy. 

From  all  these  considerations,  we  think,  our  second  position 
is  clearly  established,  that  God  has  not  commanded  immersion 
in  his  word :  yea,  it  is  clear  that  the  scriptures  contain  more 
evidence  for  sprinkhng  and  pouring,  than  for  immersion  ; 
hence  our  conclusion  follows  incontrovertibly,  that  it  is  not  a 
necessary  part  of  the  ordinance,  and  that  sprinkling  and  pour- 
ing are  preferable  to  it. 


224  AllVANTAGES    OK    BAPTISM.  [Alt.    IX. 


IV.  Its  Advantau^es. 

Tlie  advantages  connected  with  this  ordinance  of  God, 
wliich  are  numerous  and  highly  important,  may  be  reduced  to 
the  following  .heads  : 

1.  The  peculiar  privileges  of  metnhership  in  the  visible 
church  of  Christ,  such  as,  a)  the  means  of  regular  instruction 
from  the  preaching  of  GoiCs  word,  and  the  piivate  labouis  of 
the  pastor ;  b)  The  society  of  professed  followers  of  Christ, 
whose  example  and  exhortations,  if  they  be  such  as  Christ 
commanded,  will  afford  to  the  young  convert  sensible  aid  in 
his  journey  toward  the  land  of  bliss.  It  is  indeed  to  be  regret- 
ted, that  the  example  of  many  professors  of  religion,  in  all  ages 
and  churches,  has  been  little,  if  any  more  instructive,  than 
that  of  the  world.  But  who,  that  has  ever  dwelt  in  a  church 
where  the  standard  of  piety  was  duly  elevated,  and  professors 
of  rehgion  were,  as  they  ever  ought  to  be,  a  peculiar  people  ; 
adorning  their  profession  by  a  well  ordered  life  and  conversa- 
tion ;  distinguished  for  tlieir  zeal  in  the  conversion  of  souls, 
and  their  enterprise  and  liberaHty  in  advancing  the  several  re- 
ligious and  benevolent  associations  of  the  day  ;  who,  we  say, 
that  has  dwelt  among  such  a  people,  did  not  feel  that  he  breath- 
ed a  peculiar  atmosi)here,  that  lie  was  surrounded  by  men 
whose  treasure  was  in  heaven,  and  whose  hearts  were  fast  ri- 
pening to  be  there  also  ?  c)  They  enjoy  the  advantages  re- 
sulting from  church  discipline.  It  is  the  duty  of  every  asso- 
ciation of  Christians  to  watcli  over  the  purity  of  its  members  ; 
and,  if  a  brother  is  found  wandering  from  the  footsteps  of  the 
Saviour,  to  exhort,  admonish,  and  censure  him  ;  that  he  may 
become  sensible  of  his  aberrations  and  return  to  his  forsaken 
God.  If  all  this  avail  not,  he  is  to  be  publicly  suspended  liom 
the  couHuunion  of  the  church,  and  thus  receive  the  uilJcial  de- 
claration of  his  lormcr  brethren,  that,  in  their  judgment,  he  ib 


Chap.   XV. J  ADVANTAGES    OF    BAPTISM.  225 


Oil  Uic  downward  road  to  eveilasling  death.  If  any  thing  can 
loutie  the  backsliding  sinner,  who  is  fast  sinking  into  the  arms 
of  endless  death,  it  is  these  several  measures  of  disciijline,  per- 
formed in  the  true  spirit  of  Christian  affection. 

It  is  thus,  in  the  ordinances  of  iiis  own  appointment,  that, 

"  When  any  turn  from  Zion's  way, 
As  numbers  often  do, 
We  hear  the  blessed  Saviour  say, 
'  Wilt  thou  forsake  me  too  V  " 

And  although  the  latter  stages  of  this  discipline  arc  painful 
to  those  on  whom  they  fall,  what  Christian,  that  feels  aright  the 
iitiportance  of  salvation,  and  the  proneness  of  his  soul  to  wander 
from  the  God  he  loves,  is  not  filled  with  gratitude  to  the  great 
Physician  of  souls,  that  in  case  of  necessity,  even  this  severe 
remedy  will  be  applied  to  rescue  him  from  hell  ? 

The  subjects  of  infant  baptism,  like  those  of  circumcision, 
must  naturally  enter  on  the  enjoyment  of  these  privileges  by 
degrees,  as  the  powers  of  their  minds  are  developed.  Yet  does 
their  participation  in  them  commence  in  their  earliest  years,  as 
soon  as  they  are  capable  of  being  assembled  for  instruction  by 
their  pastor ;  whilst  the  unbuptized  are  not  necessarily,  nor  by 
virtue  of  any  positive  institution,  brought  under  such  influence 
at  any  particular  age  during  their  intellectual  minority,  nor  af- 
terwards until  they  apply  for  admission  to  church-membership. 
The  children  of  the  church  are  regarded  as,  in  some  sense, 
under  the  religious  supervision  of  the  church,  and  in  our  For- 
mula of  church  government,'  it  is  expressly  enjoined  on  pastors, 
to  instruct  them  in  the  elementary  principlcis  of  religion,  and  on 
the  church  council'  to  exert  themselves  to  provide  suitable  and 
religiously  conducted  schools,  to  which  they  may  be  sent. 
They  are  thus  early  informed  of  their  relation  to  the  church, 
and  of  their  obligation  at  a  reasonable  age  personally  to  assume, 

»  Chan    IV.  t,  10 

29 


^-^6  ADVANTAGES    OF    BAPTISM.  [Art.   IX. 

and  jHiblicly  to  mnfirin  the  piomises,  made  for  thein  at  ihcir 
baptism,  '^Phiis,  in  a  well  regulated  church,  the  great  sti]  jeot 
of  embracing  Christ  is  necessarily  brought  before  the  minds  of 
all  those  who  had  been  baptized  in  infancy;  presented  too  in 
the  most  solemn  and  direct  manner,  commended  by  the  strong 
influence  of  religious  education,  of  filial  attachment,  and  of 
early  associations  ;  whilst  a  very  small  proportion  of  those,  who 
glow  up  without  the  pales  of  the  church,  are  ever  placed  under 
such  advantageous  circumstances. 

And,  should  the  little  immortals,  who  were  dedicated  to  God 
by  baptism,  take  their  speedy  flight  into  another  world  soon 
after  they  have  alighted  in  this,  and  never  become  capable  of 
receiving  any  instruction  ;  there  is  this  peculiarity  attending 
them,  that  they  have  in  God's  appointed  way  been  hrouglit 
wiihlu  the  2^(iiG  of  covcnaiilcd  Itope,  have  received  the  seal  of 
membership  in  God's  visible  people,  and  are  in  exactly  the  same 
state,  into  which,  by  divine  conmiand,  the  oflspring  of  Jewish 
parents  under  the  Old  Testament  dispensation  were  brought 
by  circumcision. 

2.  Baptism  furnishes  its  subject  with  new  motives  to  piety^ 
to  adults  immediately,  and  to  others  as  soon  as  they  reach  the 
years  of  discretion,  a)  The  very  solemnities  of  the  baptismal 
act  itself,  cannot  fail  to  make  a  deep  impression  on  its  attentive 
adult  subject ;  and  their  subsequent  recollection,  as  well  as  the 
instructions  given  to  the  rising  generation  on  their  early  dedica- 
tion to  God  by  this  ordinance,  must  tend  to  cherish  holy  feel- 
ings, and  prompt  to  holy  action,  b)  The  fact  too,  that  the  eyes 
bf  the  world  are  now  fixed  upon  the  professor  of  religion  to  de- 
tect his  foibles,  appeals,  if  not  to  a  noble,  yet  certainly  to  a  very 
powerful  principle  of  human  action  ;  whilst  the  higher  reflec- 
tion on  his  Master's  injunction  to  let  his  light  shine  before  others, 
that  they  may  be  induced  to  glorify  the  God  of  his  salvation, 
prompts  him  from  more  exalted  motives  to  walk  worthy  of  his 
holy  and  heavenly  calling,     c)  The  adult  subjects  of  baptism 


Chap.  XV.]  ADVANTAGES    OF  BAPTISM-  227 

also  feel,  that  their  oliligation  of  ohodience  to  Goil,  is  no  longer 
based  on  the  mere  fitness  of  tlie  thing-  itself,  ami  the  relations 
which  they  naturally  sustain  to  him  as  their  creator,  preserver, 
redeemer,  and  judge.  They  are  held  by  the  additional  bond 
of  a  covenant  voluntarily  and  deliberately  entered  into  by 
themselves. 

3.  Another  advantage  of  baptism  is,  to  the  sincere  adult  sub- 
ject, ;(Ae  iminedinte  injinences  of  the  Holy  Spirit. 

This  is  evident  from  the  fact,  a)  that  truth  is  exhibited  in 
baptism,  and  the  influence  of  the  Spirit  in  a  greater  or  less  de- 
gree, always  accompanies  the  sincere  use  of  the  truth. 

b)  Because  baptism  is  represented  as  a  means  of  regenera- 
tion, it  is  termed  "  the  washing  of  regeneration  ;"  and  yet  it 
is  admitted,  that  regeneration  is  effected  by  the  Holy  Spirit 
through  the  means,  c)  Baptism  is  in  strong  and  explicit  terms, 
represented  as  a  means  to  attain  the  pardon  of  sin  ;  and  it  is 
not  reasonable  to  suppose,  that  an  ordinance,  which,  when  faith- 
fully attended  to,  exerts  so  important  an  influence  on  tlie  rela- 
tions of  its  subject  to  his  God,  should  make  no  other  impression 
on  the  soul  of  the  sinner  himself  than  what  results  from  the 
mere  (logico-moral)  eflicacy  of  the  truths  exhibited  by  it.  d)  The 
agency  of  the  Spirit  is  distinctly  associated  with  baptism  by  the 
Saviour  himself.'  e)  The  same  doctrine  is  also  expressly  taught 
in  other  passages  of  scripture.'^ 

What  immediate  influence  is  exerted  on  the  infant  subject, 
or  whether  any,  it  is  diflicult  to  determine  ;  yet,  when  arrived 
at  years  of  discretion,  he  faithfully  meditates  on  his  relations  by 
baptism,  no  reason  can  be  assigned  why  all  the  enumerated 
blessings  should  not  be  his. 

*  John  3:  5.  Verily  I  say  unto  you,  except  a  man  be  born  of  water  and  of 
the  spirit,  he  cannot  enter  into  tlie  kingdom  of  God. 

^  Tit.  3:  5.  Not  by  works  of  righteousness  which  we  have  done,  but  ac- 
cording to  his  mercy  he  saved  us,  by  the  washing  of  regeneration  anrf  the  re- 
newing of  the  Holy  Ghost.  Gal.  3:  27.  For  as  many  of  you  as  have  been 
baptized  into  Ghnsi,hmie  put  on  Christ      1  Pet.  3-  21.  Rom,  13;  14. 


^28  BAPTISM  ANll  liBMISSION  OF  SINS.  [Alt.   IX. 


4.  And  finally  the  Scriptures  expressly  represent  baptism  as 
a  means  for  obtaining  tbe  remission  of  sins.' 

The  precise  nature  of  the  connexion  between  this  ordinance 
and  the  pardon  of  our  transgressions,  is  not  explained  in  the 
sacred  volume;  and  views  of  it  somewhat  diverse  are  entertained 
by  different  divines.  It  is  evident  that  in  each  event,  the  sin- 
cerity of  the  adult  subject  must  be  regarded  as  essentia!  to  any 
such  result.  And  as  in  this  case,  baptism  is  the  public  profes- 
sion of  the  surrender  of  the  heart  to  God,  and  of  the  subject's 
determination  to  live  in  conformity  to  his  heavenly  Master's  will, 
it  would  imply  in  all  such  subjects,  a  moral  fitness  to  receive 
the  divine  blessing  ;  would  be  a  virtual  entrance  into  that  cove- 
nant, in  which  God  promises  to  be  their  God,  and  they  bind 
themselves  to  bo  his  obedient  people. 

Hence,  baptism  is  not,  like  faith,  an  appointed  condition,  the 
performance  of  which  is  invariably  followed  by  immediate  par- 
don :  but  like  prayer,  it  is  a  means  of  grace,  the  proper  use  of 
which  is  ever  acceptable  to  God,  secures  to  its  subject  all  the 
spiritual  blessings  which  he  is  qualified  to  receive,  and  thus 
also  conduces  sooner  or  later  to  the  remission  of  his  sins. 

Administered  to  the  careless,  unawakened  sinner,  it  is  a  mere 
mockery  of  God,  and  cannot  fail  to  incur  the  divine  displeasure. 

4.  Another  very  important  advantage  of  baptism  is  doubt- 
less found  in  that  particular  course  of  instruction  which  espe- 
cially in  the  Lutheran  church  always  antecedes  the  baptism 
of  adults,  and  succeeds  that  of  infants,  on  their  arrival  at  a 
proper  age  for  a  public  and  personal  profession  of  religion,  by 

*  Acts  22:  16.  And  now  why  tarriest  thou  ?  arise,  and  be  baptized  and 
uiash  aioay  your  sins.  Gal.  .3:  27 — 29.  For  as  many  of  you  as  have  been 
baptized  into  Christ,  have  put  on  Christ — and,  if  ye  be  Christ's,  then  areyn 
Abraham's  seed  and  heirs  according  to  the  promise.  1  Cor.  G:  11.  And 
such  were  some  of  you  :  but  ye  are  washed,  l)iit  ye  are  sanctified,  but  ye 
are  justified  in  the  name  of  the  Lord  Jesus  and  by  ihe  Spirit  of  our  Cod 
Ephes.  5:  26.  That  he  (Christ)  might  sanctify  and  cleanse  it  (the  churcli) 
with  the  wnshmi^  of  wnter  hy  Ihe  word.    'Rom.  6:  3.  8.    Col.  2:  11.  12.  115, 


Chap.  XVI.]  CONFIRMATION  229 


the  cnvfinnat'wn  of  their  haptismal  vows.  The  nature  of  this 
instruction  will  be  explained  under  the  head  of  cnnfirmation, 
to  which  subject  we  are  now  naturally  conducted. 


CHAPTER   XVI. 
OF    CONFIRMATION. 


CONFIRMATION,     OR    PERSONAL    PROFESSION    OF    RELIGION    ON 
ADMISSION    TO   SACRAMENTAL    COMMUNION. 

The  mode  of  admission  to  sacramental  communion  in  the 
liUtheran  cliurch  is  somewhat  peculiar,  and  has  often  been  mis- 
understood. In  our  remarks  on  this  subject  we  shall  have  re- 
ference to  the  church  in  the  United  States,  and  especinlly  to  the 
standards  of  government  and  discipline  published  by  the  General 
Synod.  We  are  strongly  attached  to  this  practice  from  our  own 
experience  of  its  blessed  eflects,  as  well  as  from  the  intrinsic 
evidence  of  its  salutary  tendency ;  and  shall  be  much  mistaken 
if  any  who  impartially  weigh  the  following  statements,  can 
object  to  its  observance. 

I.   The  course  of  instruction  preparatory  to  Confirmation. 

Once  a  year,  and  as  much  ofteneras  circumstances  may  ren- 
der proper,  it  is  the  custom  of  Lutheran'  ministers  publicly  to 
appoint  a  meeting  with  those  persons  who  have  a  desire  to  ap- 
ply for  sacramental  privileges.  The  day  selected  is  usually 
two  or  three  months  prior  to  the  approaching  communion  season. 
The  persons  particularly  invited  to  attend  this  meeting  are,  first, 
those  who  have  been  awakened  to  a  sense  of  their  sinfulness  and 


•  The  practice  of  the  German  Reformed  clmrch,  very  much  resemhlp« 
tliat  of  the  Lutherans,  on  this  subject. 


230  CONFIRMATION.  [Art.  IX- 


(.lanp-er,  who  desire  to  take  up  tlieir  cross  and  follow  the  Redeemer: 
and,  secondly,  iJiose,  who  having  hecn  admitted  to  visible 
membership  in  their  infancy,  have  attained  the  age  when  it  is 
llieir  duty  publicly  to  profess  the  religion  of  Jesus  before  the 
church  and  the  world,  by  confirming  or  taking  upon  themselves 
the  vows  made  for  them  at  their  baptism  in  infancy.  Prior  to 
this  meeting,  the  pastor  endeavours  to  visit  all  the  awakened 
souls  in  his  congregation,  as  also  those  families,  in  which  he 
knows  there  are  some  members  of  suitable  age  for  sacramental 
privileges.  If,  in  these  visits,  the  interrogatory  be  propounded 
to  him  by  some  anxious  parent :  What  shall  I  do — my  son,  or 
my  daugliter  has  no  desire  to  meet  with  you  ?  We  would  re- 
ply, persuade  and  require  them  to  attend  the  instruction  ;  for 
you  are  commanded  to  bring  up  your  ofTspring  in  the  nurture 
and  admonition  of  the  Lord.  But  let  the  minister  also  dis- 
tinctly inform  the  parents  and  catechumens,  and  publicly  an- 
nounce it  to  the  congregation,  that  attendance  on  this  instruction 
will  by  no  means  make  it  obligatory,  or  even  proper  for  them 
to  approach  the  sacred  board  ;  unless  the  course  of  instruction 
is  the  means  of  awakening  tlieir  souls  and  leading  them  to  an 
entire  dedication  of  themselves  to  God  for  time  and  eternity. 
Nay,  according  to  the  Formula  of  Government  and  Discipline,' 
no  church  council  can  with  propriety  admit  persons  of  a  differ- 
ent character. 

The  appointed  day  finds  the  pastor  and  catechumens  (for 
thus  are  those  termed  who  attend)  assembled  in  the  church  or 
lecture  room.  Every  meeting  is  opened  by  singing  and  prayer, 
and  closed  by  an  address  to  the  throne  of  grace.  The  time 
of  the  first  meeting  is  chiefly  occupied  by  the  pastor  in  ex- 
plaining the  object  of  the  contemplated  course  of  instruction  in 
as  solemn  and  impressive  a  manner  as  possible.  This  object 
he   states   to   be,    not   merely    committing   the   catechism    to 

'  Chap.  TV.  {  V. 


Chap.  XVI.]  INSTRUCTION  OF  CATECHUMENS.  231 

memory,  or  acquiring  doctrinal  knowledge.  For  what  would 
all  this  profit,  if  the  heart  remained  unalfected,  the  life  unchang- 
ed. The  devils  possess  more  doctrinal  knowledge  than  the 
most  eminent  Christians,  but  remain  devils  still.  Nor  is  the 
object  contemplated  merely  admission  to  the  Lord's  table. 
Judas  probably  reclined  with  the  Master  at  the  sacred  board, 
and  yet  betrayed  him  :  and  Paul  tells  us,  that  many  others 
ate  and  drank  judgment  to  themselves.  But,  says  the  zealous 
pastor,  who  feels  the  eternal  importance  of  this  solemn  occa- 
sion, The  object  is  to  show  you  in  so  plain  and  simple  a  man- 
ner, that  you  cannot  fail  to  understand  it,  the  natural  depravity 
of  your  hearts,  your  habitual  and  base  rebellion  against  your 
best  benefactor,  your  father  and  your  God,  and  your  danger  of 
being  shut  out  forever  from  his  blissful  presence :  To  show 
you,  that  you  must  be  born  again,  or  be  eternally  excluded 
from  the  kingdom  of  heaven ;  and  to  give  you  such  instructions 
and  directions  from  day  to  day  as  will,  if  faithfully  pursued, 
sooner  or  later  certainly  eventuate  in  the  conversion  of  your 
souls  to  God.  Yea,  if  ye  will  now  but  seek  the  Lord  sincere- 
ly and  perseveringly,  ye  shall  find  him ;  for  him  that  cometh 
unto  him,  he  will  in  no  w'ise  cast  out.  Further  he  tells  them, 
if  you  would  seek  the  Lord  aright,  you  must  surrender  your 
heart  to  him,  that  is,  a)  form  a  resolution,  that  in  the  strength 
of  God,  you  will  from  this  moment  indulge  in  no  known  sin, 
and  will  endeavour  to  discharge  all  your  known  duty,  b) — 
Again,  when  you  go  hence,  meditate  much  and  attentively  on 
the  solemn  facts  you  have  heard,  and  examine  your  heart  in 
regard  to  them,  e)  Retire  to  your  closet,  or  some  other  suit 
able  place,  and  with  the  utmost  sincerity  pour  out  your  soul  in 
prayer  to  God.  If  your  heart  is  cold,  and  you  feel  no  concern 
about  your  salvation,  let  this  very  indifference  on  so  niuniont- 
ous  a  matter  be  the  subject  of  your  confession  to  God,  and  be- 
seech him  to  deliver  you  from  this  dangerous  condition,  d) 
Resolve  that  you  will  contuuic  ihuc  to  deck  him,  by  watchlul 


232  i'KEPAHATORY    INSTIIUCTION.  [Art.   IX: 

ness,  luedilution,  and  fretiuent  prayer ;  not  only  daily,  no  long 
as  the  couitie  of  instruction  continues,  but  so  long  as  you  live ; 
and  that  if  God  should  suffer  your  soul  to  remain  in  darkness 
until  your  final  hour,  you  will  die  a  praying  sinner. 

The  time  of  every  future  meeting  is  taken  up  partly  by  plain, 
practical,  conversational  lectures,  and  partly  by  examinations 
of  tlie  catechinnens  on  the  fundamental  doctrines  of  the  scrip- 
tures.    In  the  former  the  pastor  passes  over,  in  regular  and  suc- 
cessive portions,  the  entire  subject  of  experimental  religion,  very 
much  after  the  manner  of  Doddridge,  in  his  "  Rise  and  Pro- 
gress of  Religion  in  the  Soul ;"  illustrating  the  subject  by  facts 
drawn  from  his  own  experience  and  observation,  and  investing 
it  with  the  utmost  possible  practical  interest   by  occasional  in- 
troduction of  the  peculiar  circumstances,  temptations,  and  en- 
couragements of  his  catechumens.     For  each  such  exercise  the 
pious  pastor  will  prepare  his  own  mind  by  the  same  devotional 
exercises  of  the  closet,  as  for  the  public  duties  of  the  sacred  desk. 
To  such  deliberate  and  conscientious  preparation  he  will  find 
himself  urged  by  his  annual  and  accumulating  experience,  that 
the  good  efiected  by  him  will  be  very  much  graduated  by  the 
solemnity  and  interest  which  he  has  brought  his  own  mind  to 
feel  on  the  subject.     The  writer  would  here  recommend  to  his 
younger  brethren  a  practice,  on  which  experience  has  taught 
him  to  place  a  high  value,  namely,  themselves  to  read  a  chap- 
ter in  that  invaluable  work  of  Dr.  Doddridge  prior  to  each 
meeting  with  their  catechumens,  and  by  careful  premeditation 
to  prepare  themselves  for  the  introduction  above  referred  to,  of 
tlie  peculiar  circumstances  of  those  whom  they  are  labouring 
to  conduct  to  the  Redeemer's  arms.     And  having  assumed  the 
work  of  recommendation,  he  would  respectfully  submit  to  his 
ministerial  brethren  generally,  the  prupiiety  of  enjoining  it  on 
all  their  catechumens  ac([uainted  with   the  English  language, 
to  procure  and  daily  to  make  a  faithful  use  of  that  excellent 
little  volume,  the  '  Catechumen  b  and  Communicant's  Oompan 


Chap.   XVI.]  ADMISSION    TO    SACRAMENTAL    COMMUNION.  23t3 

ion."  Such  a  work  has  long  been  considered  a  desideratum 
amongst,  us,  and  the  church  is  much  indebted  to  the  young 
brother  who  has  so  successfully  applied  it.' 

In  the  doctrinal  instructions,  the  scriptures  and  the  catechism 
are  made  the  basis  :  portions  of  which  are  committed  to  memory 
by  those  catechumens  who  are  able,  on  which  the  pastor  makes 
such  explanatory  remarks  as  he  deems  necessary.  Sometimes 
he  calls  on  one  of  the  catechumens  to  make  the  closing  prayer, 
if  he  regards  any  of  them  as  spiritually  qualified  for  this  duty. 
Sometimes  he  may  address  himself  to  some  individual  by  name, 
and  hear  from  him  the  state  of  his  heart,  and  his  progress  in 
the  great  work  of  seeking  salvation.  Many  of  our  pastors  re- 
gard it  as  a  duty  thus  to  converse  with  each  catechumen, 
either  in  the  presence  of  all,  or  by  daily  detaining  a  few  for 
this  purpose,  after  the  others  have  been  dismissed. 

Such  is  the  course  of  instruction  substantially  pursued  by  the 
great  mass  of  our  divines,  with  the  variations  which  the  habits 
and  predilections  of  each  may  dictate,  and  the  exercise  of  which 
the  principles  of  christian  liberty,  so  highly  prized,  and  so  fully 
enjoyed  in  the  Lutheran  church,  secure  to  all :  yet  has  it  not 
inifrequently  been  the  theme  of  invidious  clamour  to  the  illiter- 
ateenthusiast,  and  of  animadversion  from  others  better  informed. 
But  we  have  never  heard,  nor  do  we  expect  ever  to  hear,  of  a 
single  truly  pious  pastor,  who  faithfully  attended  to  this  in- 
struction, and  did  not  regard  it  as  a  highly  blessed  means  of 
bringing  souls  to  Christ.  By  unconverted  ministers,  this  duty, 
like  all  others,  will  be  performed  as  a  mere  formality,  and  confer 
little  benefit  on  those  who  attend  on  it.  But  in  the  hands  of 
the  great  mass  of  our  pastors,  it  is  nothing  else  than  a  series  of 
meetings  for  prayer,  singing,  exhortation  and  individual  personal 

•  The  author  of  this  work  is  the  Rev.  Mr.  Morris,  one  of  the  alumni  of 
the  Theological  Seminary  of  this  place  :  it  is  executed  with  much  spirit, 
simplicity,  and  devotion,  and  is  a  happy  imitation  of  the  manner  of  our  best 
German  devotional  works. 

30 


234  PREPARATORY  INSTRUCTIONS.  [Art.   IX. 

interview,  between  them  and  those  who  profess  a  concern  for 
salvation  ;  in  which,  without  adopting  the  novel  nomenclature 
of  the  da)^,  they  can  enjoy  all  the  facilities  and  afford  to  their 
hearers  all  the  benefits  aimed  at,  and  doubtless  often  attained  by 
others,  in  what  are  termed  anxious  meetings,  inquiry  meetings, 
class  meetings,  private  conferences,  (fcc.  &c.  Indeed,  the  friends 
of  this  good  old  custom  are  delighted  to  see  the  several  sister 
denominations,  under  different  appellations,  adopting  the  sub- 
stance of  the  same  thing ;  nor  do  we  care  by  what  name  the 
thing  is  known,  so  that  God  is  glorified,  and  sinners  are  saved. 

II.   The  vote  of  the  church  council. 

When  this  course  of  instruction  has  been  concluded,  the 
church  council  is  invited  to  attend  with  the  pastor  on  an 
appointed  day,  for  the  purpose  of  examining  the  applicants  for 
sacramental  communion  ;  and  either  admitting  or  rejecting 
them.  This  meeting  has  usually  been  held  in  the  church,  in 
the  presence  of  the  whole  congregation  ;  but  such  entire  publi- 
city is  unfavourable  to  free  and  confidential  interview  with  the 
catechumens,  and  has  in  many  cases  converted  this  exercise 
into  a  mere  general  examination  on  the  doctrines  and  duties  of 
the  Christian  religion.  The  writer  cannot  refrain  from  express- 
ing his  decided  preference  for  the  practice  of  those  brethren, 
who  hold  this  final  meeting  in  the  Lecture-room  or  school-house, 
in  the  presence  of  the  Church  council  alone,  and  there  enter 
into  an  individual  and  personal  examination  of  the  applicants  on 
the  momentous  subject  of  their  own  evidences  of  personal  piety. 
Such  is  manifestly  the  nature  of  the  duty  contemplated  by  our 
Formula  of  church  government.  Chap.  IV.  ?  5.  "  It  shall  be 
the  duty  of  the  council  to  admit  to  membership  adults,  who 
make  application,  and  whom  on  tnature  examination,  they  shall 
judge  to  be  possessed  of  the  qualifications  hereafter  specified. 
They  shall  be  obedient  subjects  of  divine  grace,  that  is,  the)^ 


Chap.  XVI.]  PUBLIC  PROFESSION  OF  RELIGION.  235 

must  either  be  genuine  Christians,  or  satisfy  the  church  council 
that  they  are  sincerely  endeavouring  to  become  such.  Also  to 
admit  to  communion  of  the  church,  all  those  who  were  admit- 
ted to  church-membership  in  their  infancy,  and  whom  on  like 
examination^  they  shall  judge  possessed  of  the  above-mentioned 
qualification.  No  one  shall  be  considered  a  fit  subject  for  con- 
firmation, who  has  not  previously  attended  a  course  of  reli- 
gious lectures,  delivered  by  the  pastor  on  the  most  important 
doctrines  and  principles  of  religion  ;  unless  the  pastor  should  be 
satisfied  that  the  applicant's  attainments  are  adequate  without 
this  attendance."  How  can  the  requisitions  of  this  clause  be 
considered  as  satisfied  by  a  general  examination  of  the  catechu- 
mens, on  the  attainments  they  have  made  in  the  knowledge 
of  Christian  doctrine  and  duties  ? 

III.  Public  profession  of  religion  before  the  whole  church. 

After  the  examination  of  applicants  has  been  closed,  and 
their  cases  decided  by  the  council,  those  who  have  been  ad- 
mitted are  required  to  make  a  pubUc  profession  of  the  religion 
of  Jesus  Christ  before  the  whole  church,  by  covfirniing^  or  tak- 
ing on  themselves  the  vows  of  dedication  to  God,  made  for 
them  at  their  baptism  in  infancy. 

Should  there  be  among  the  catechumens  any,  who  had  not 
been  baptized  in  infancy,  they  are  required  to  make  precisely 
the  same  public  profession  as  a  prerequisite  to  their  baptism, 
which  is  performed  prior  to  the  confirmation  of  the  others.  And 
as  this  profession  is  thus  in  the  first  instance  made  by  them- 
selves, and  in  adult  age,  the  confirmation  or  personal  assump- 
tion of  it  by  them  would  seem  to  be  superfluous,  although  no 
perceptible  evil  could  result  from  their  being  confirmed  along 
with  the  rest,  as  has  in  some  few  instances  been  done. 

After  the  catechumens  have  made  the  public  profession  of 
the  religion  of  Christ,  they  al!  kneel  around  the  altar,  when  the 


'■^36  COURSE  OF  INSTRUCTION.  [Alt.  IX. 

minister  implores  upon  them  the  blessings  of  God,  in  a  brief 
ejaculatory  prayer,  passing  from  one  to  the  other,  and  succes- 
sively imposing  his  hands  on  the  head  of  each. 

The  imposition  of  hands,  although  generally  practised,  is  not 
regarded  by  us  as  an  essential  part  of  this  public  ceremony,  nor 
do  we  attribute  to  the  whole  ordinance  any  other  than  a  moral 
influence. 

It  is  this  public  profession  of  religion  and  the  blessing  of  God 
pronounced  on  the  subject,  to  which  specifically  the  name  of 
Cotijirmation  is  now  given  ;  because  the  catechumen  literally 
confirins  the  vows  made  for  him  in  his  infancy.  Confirmation 
among  us  may  therefore  be  defined,  a  solemn  mode  of  admit- 
ting to  sacramental  communion,  those  who  were  baptized  in 
their  infancy.  What  we  regard  as  essential  in  it,  is  practised 
by  all  Christian  denominations,  which  require  a  profession  of 
religion  before  admission  to  sacramental  communion.  The  cir- 
cumstances peculiar  to  us,  viz.  the  antecedent  course  of  instruc- 
tion, the  ptiblic  profession  before  the  whole  congregation,  and 
the  individual  prayer  of  the  pastor  with  his  hand  on  the  head  of 
each  catechumen,  experience  has  taught  us  to  regard  as  happily 
calculated  to  heighten  the  intense  solemnity  of  the  occasion, 
and  fix  on  the  heart  of  each  individual  the  indelible  impression, 
that  he  is  now  consecrated  to  God,  whilst  they  are  all  perfectly 
consonant  with  the  spirit  of  the  gospel,  and  sanctioned  by  the 
example  of  the  earlier  ages  of  the  Christian  church. 

If  it  be  asked  what  authority  can  we  allege  for  these  pecu- 
liarities, we  reply,  that  the  special  course  of  instruction  to 
catechumens  is  of  very  ancient  date.  When  Christianity  was 
first  published,  all  who  professed  sincerely  to  believe,  that  Jesus 
was  the  only  Redeemer  of  the  human  family,  and  pledged 
themselves  to  lead  a  holy  life,  were  immediately  received  to 
baptism  and  the  Lord's  table,  and  were  afterwards  more  fully 
instructed.  Subsequently,  however,  when  churches  were  every 
where  established,  all  those  who  determined  to  abandon  hea- 


Chap.  XVI.]  IMPOSITION  OF  hands.  237 

thenism,  and  attach  themselves  to  the  Christian  church,  were 
first  received  into  the  ranks  of  the  catechumens,  in  order  that 
they  might  be  instructed  in  the  doctrines  of  the  Christian  faith, 
and  as  Origen  tells  us,'  "that  they  might  give  demonstrations 
of  the  reality  of  their  intentions,  by  the  change  of  their  lives, 
and  hohness  of  their  conversations."  The  term  of  continuance 
in  the  state  of  catechumens,  differed  at  differeni  places,  from 
forty  days  to  three  years.^  It  is  true  this  instruction  seems 
first  to  have  been  instituted  for  those  adult  heathen  who  em- 
braced Christianity,  but  it  was  afterwards  extended  to  such  as 
had  been  baptized  in  infancy,  and  certainly  with  as  manifest 
propriety  in  the  one  case  as  in  the  other. 

As  to  the  public  profession  of  religion  before  the  whole 
church  instead  of  before  the  church  council  or  session,  though  it 
may  require  more  self-denial,  it  certainly  tends  to  impress  more 
deeply  the  mind  of  the  catechumen  himself,  whilst  it  draws  the 
line  of  distinction  more  clearly  between  him  and  the  world. 

The  impositio?i  of  hands  with  the  accompanying  blessing, 
which  seems  to  have  been  originally  intended  by  the  term  con- 
firmation, was  introduced  about  the  close  of  the  second  century, 
after  the  distinction  between  presbyters  and  diocesan  bishops  had 
sprung  up  in  the  church.  The  bishop  claimed  the  right  of 
authenticating  or  confirming  the  baptism  of  all  those  who  had 
been  baptized  by  mere  presbyters  or  deacons.  If  the  bishop  was 
present,  the  confirmation  or  ratification  took  place  immediately 
after  the  baptism ;  if  not,  it  was  deferred  till  the  next  convenient 
season.  It  was  believed,  that  baptism  effected  remission  of  sins, 
and  that  the  bishop  by  the  imposition  of  hands  conferred  those 
gifts  of  the  Holy  Spirit,  which  were  requisite  for  living  a  holy 
life.  This  rite  has  sometimes  been  considered  as  a  continuation 
of  a  practice  somewhat  similar,  of  which  a  few  cases  are  related 


'   Contra  Celsum,  1.  4.  p.  142,  ed.  Cantabr.  1677. 

2  Baumgarten's  Erloeuterungen  der  christlichen  Alt&rtbumer,  p.  218. 


'-^^8  IMPOSITION    OF    HANDS.  [Art.  TX- 

in  Scripture.'  It  is  indeed  evident,  that  the  design  and  effect 
of  the  imposition  of  hands  described  in  the  annexed  passages, 
was  the  communication  of  miraculous  gifts,  which  have  confess- 
edly long  since  ceased.  But  there  is  another  passage,*^  in  which 
the  apostle  Paul  speaks  of  "the  laying  on  of  the  hands"  as 
among  the  ''  principles,"  or  elementary  things,  belonging  to 
Christianity.  And  as  no  other  rite  has  descended  from  the 
apostolic  church,  to  which  the  apostle  could  possibly  allude,  it  is 
inferred  by  some,  that  although  the  imposition  of  hands  was  first 
designed  to  confer  the  extraordinary  gifts  of  the  Holy  Ghost,  it 
was  continued  after  those  miraculous  powers  had  ceased,  as  a 
suitable  mode  of  imploring  the  divine  blessing  on  those,  who 
were  to  be  admitted  to  the  sacred  board.  It  appears  that  this 
rite  was  early  incumbered  by  superstitious  ceremonies,  such  as 
the  chrism  or  anointing  the  candidate  with  oil,  sealing  him  with 


^  Acts  8:  14 — 17.  When  the  apostles,  who  were  at  Jerusalem,  heard 
that  Samaria  had  received  the  word  of  God,  they  sent  unto  them  Peter 
and  John :  who,  when  they  were  come  down,  prayed  for  them  that 
they  might  receive  the  Holy  Ghost.  For  as  yet,  he  was  fallen  upon 
none  of  them ;  only  they  were  baptized  in  the  name  of  the  Lord  .Tesus. 
Then  laid  they  their  hands  on  them  and  they  received  the  Holy  Ghost. 
Acts  19:  1 — 6.  And  it  came  to  pass,  that  while  Apollos  was  at  Corinth, 
Paul  having  passed  through  the  upper  coasts,  came  to  Ephesus.  And 
finding  certain  disciples,  he  said  unto  them,  have  ye  received  the  Holy 
Ghost  since  ye  believed  ■?  And  they  said  unto  him,  we  have  not  so  much 
as  heard  whether  there  be  any  Holy  Ghost.  And  he  said  unto  them,  unto 
what  then  were  ye  baptized  1  And  they  said,  unto  John's  baptism.  Then 
said  Paul,  John  verily  baptized  with  the  baptism  of  repentance,  saying 
unto  the  people  that  they  should  believe  on  him  that  should  come  after 
him,  that  is  on  Jesus  Christ.  When  they  heard  this  they  were  baptized 
in  the  name  of  the  Lord  Jesus.  And  when  Paul  laid  his  hands  upon 
them  the  Holy  Ghost  came  on  them,  and  they  spake  with  tongues  and 
prophesied. 

^  Heb.  6:  1.  2.  Therefore  leaving  the  principles  of  the  doctrine  of 
Christ,  let  us  go  on  unto  perfection ;  not  laying  again  the  foundation  of 
repentance  from  dead  works  and  of  faith  towards  God,  of  the  doctrine  of 
baptisms  and  tlie  laying  on  of  hands,  and  of  resurrection  of  the  dead  and 
eternal  judgment. 


Chap.    XVI. ]  CALVIN    ON    CONFIRMATION.  239 

the  cross,  and  directing  him  to  taste  milk  and  honey.  In  process 
of  time,  confirmation  was  erected  into  a  sacrament,  in  the  Roman 
Cathohc  church,  and  entirely  separated  from  baptism.  At  the 
commencement  of  the  Reformation,  the  old  Roman  Catholic  rite 
with  its  appendages,  was  abolished,  though  subsequently  the 
course  of  instruction,  the  public  profession,  and  the  imposition  of 
hands  were  retained  by  the  Luthern  and  Reformed  churches 
of  Continental  Europe,  and  the  Episcopal  church  of  England, 
as  a  solemn  method  of  admitting  members  to  full  communion. 
The  apology  to  the  Augsburg  Confession  contains  the  follow- 
ing declaration  on  this  subject :  Confirmation  is  a  rite  tvhich 
was  transmitted  to  us  from  the  fathers,  hut  which  the  church 
never  regarded  as  essential  to  salvation  ;  for  it  is  not  supjjort- 
ed  by  a  divine  commajid.^  The  illustrious  Calvin  was  also 
favourable  to  this  rite,  although  his  followers  in  this  country 
seem  differently  inclined.  '■  It  was,  (says  he)^  an  ancient  cus- 
tom, that  the  children  of  Christian  parents,  when  they  were 
grown  up,  should  be  presented  to  the  bishop,  to  do  that  office 
which  was  required  of  persons,  who  were  baptized  at  adult  age. 
Forasmuch  as  that  being  baptized  in  infancy,  they  could  not 
then  make  any  confession  of  their  faith  before  the  church,  they 
were  again  brought  by  their  parents  before  the  bishop  and  ex- 
amined by  him  in  the  catechism,  which  they  had  then  in  a  cer- 
tain form  of  words.  And  that  this  act,  which  ought  to  be  grave 
and  sacred,  might  have  the  greater  reverence,  the  ceremony  of 
the  imposition  of  hands  was  used  in  the  exercise  of  it.  So  the 
youth,  after  their  faith  was  approved,  were  dismissed  with  a 
solemn  benediction."  Soon  after,  he  adds  :  "  Such  an  imposi- 
tion of  hands  as  this,  which  is  used  purely  as  a  blessing,  I  very 
tnucJi  approve  of,  and  tvish  it  rvere  noio  restored  to  its  pure  and 
jirimitive  tises."      Commenting  on  the  passage  in  Hebrews 

'Formula  Concordiae,  p.  201.  Confirmatio  (et  extremo  unctio)  sunt  ritus 
accept!  a  Patribus,  quos  ne  ecclesia  quidem  lanquam  necessarios  ad  salutem 
requirit,  quid  non  habent  mandatum  Dei. 

-  Institutes,  lib.  1.  cap.  1. 


240  THK  lord's  supper.  [Art.  IX. 

above  referred  to,  "  he  considers  it  as  abundantly  proving,  that 
the  origin  of  confirmation  was  from  the  apostles,"  meaning,  as 
we  learn  from  the  context  of  the  above  quotations,  not  that  it 
was  commanded  by  the  apostles  as  a  perpetual  rite,  but  merely 
that  it  originated  in  their  practice  of  the  imposition  of  hands.' 

There  is  certainly  nothing  in  the  nature  of  confirmation 
itself,  which  was  designed  to  make  its  subjects  members  of  one 
particular  denomination  rather  than  of  another ;  for,  at  the  time 
of  its  introduction,  the  Christian  church  had  not  yet  been  divid- 
ed into  different  sects  on  the  ground  of  doctrinal  diversity. 
And  it  is  obvious,  that  baptismmade  its  subject  a  member  of  the 
particular  church  of  that  town  or  place,  in  which  he  was  bap- 
tized ;  and  that  subsequently  his  membership  in  any  particular 
church  was  decided  by  his  habitual  attendance  and  worship 
with  it.  Children  were  always  numbered  with  that  church  in 
which  their  parents,  sponsors,  or  those  w  ith  whom  they  lived 
worshipped.  Yet  confirmation  may  very  aptly  now  be  regarded 
as  implying  the  preference  of  its  subject  for  the  particular  deno- 
mination in  which  he  receives  it ;  although  on  the  strict  princi- 
ples of  scriptural  church  government,  his  actual  membership 
in  any  church,  must  be  decided  by  the  same  circumstances 
now  as  in  the  days  of  the  apostles. 


CHAPTER  XVII. 

OF  THE  LORD'S  SUPPER. 
ART   X.    OF  THELORD'S    SUPPER. 

In  regard  to  the  Lord's  Supper  they  teach,  that  the 
body  and  blood  of  Christ  are  actually  present  under 
the  emblems  of  bread  and  wine;  and  are  dispensed  to 
the  communicants. 

*  White's  Lectures,  p.  140.  14L 


Chap.  XVII.]  The  lord's  supper.  241 

The  ordinance  to  which  this  article  refers,  is  confessedly  the 
most  solemn  and  impressive  appointed  by  the  Saviour  in  his 
visible  dunch  on  earth.  It  was  designed  as  a  memorial  of  his 
dying  love,  and  in  whatever  light  we  view  it,  it  is  adapted  with 
infinite  wisdom  to  its  intended  end.  Is  Christianity  a  religion, 
whose  truth  and  cardinal  features  require  our  belief  of  the  fun- 
damental facts  of  the  Saviour's  history  ?  this  ordinance,  of  such 
frequent  recurrence,  is  wisely  adapted  to  confer  incessant  pro- 
minence on  the  most  important  of  them,  his  atoning  death  for 
the  sins  of  men.  Is  Christianity  a  religion  requiring  the  affec- 
tions of  the  heart,  as  well  as  the  assent  of  the  understanding  ? 
What  ordinance  could  be  better  adapted  to  call  forth  the  ten- 
derest  feehngs  of  the  soul,  than  that  which,  in  language  of  the 
deepest  solemnity,  and  by  emblems  famihar  to  all  of  every  rank 
and  nation,  and  amid  circumstances  of  melancholy,  midnight 
gloom,  exhibits  the  suffering  Saviour  as  it  were  to  our  eyes  ? 
In  all  churches  of  commendable  spirituality,  the  celebration  of 
this  ordinance  is  accompanied  by  peculiar  practical  exercises. 
These  consist  in  one  or  more  preparatory  services  on  the  previ- 
ous day  ;  and  if  convenient,  a  neighbouring  brother  is  invited 
to  assist  the  stated  pastor.  It  is  a  season  of  deep  heart-search- 
ing, of  self-abasement,  of  penitence  and  renewed  dedication  of 
the  soul  to  God  ;  and  we  may  well  ask,  what  Christian  has 
sincerely  and  devoutly  waited  on  the  Lord  in  this  ordinance, 
and  not  found  his  strength  renewed  ;  has  not  realized  the  truth 
of  the  Saviour's  promise,  "  my  flesh  is  meat  indeed,  and  my 
blood  is  drink  indeed  ?"^ 

I.   The  Names, 

By  which  this  ordinance  is  designated,  are  various.  It  is 
termed  the  Lord's  Supper,^  the  Lord's  Table,^  Commtmioii,* 
Eucharist.  Sacrament  of  the  Altar,  <fcc. 

»  John  6:  55. 

KvpiaKnv  Stinvoii-    1  Cor.   11:   20. 

3  10;  21:  "  10:   16.    17. 

31 


242  ANTIQUITY  OF    COMMEMORATIVE    FEASTS.  [Art.  X. 

II.   The  Institution 

Of  this  ordinance  is  admitted  to  be  divine  by  all  Christians. 
It  took  place  in  that  solemn  night  in  which  the  Saviour  was 
betrayed,  during  the  paschal  supper.' 

It  may  not  be  amiss  for  the  reader  to  know,  that  in  regard 
to  this  ordinance,  as  well  as  baptism,  there  existed  customs 
among  the  ancients  calculated  to  throw  some  light  upon  it. — 
Many  of  the  ancient  nations  accompanied  their  sacrifices  with 
feasts  in  honour  of  their  gods.  Moses  and  Aaron,  Nadab,  Abi- 
hu  and  the  seventy  elders,  went  up  and  saw  the  God  of  Israel, 
and  "  did  eat  and  drinkP^  Jacob  offered  sacrifice  upon  the 
mount,  and  did  eat  bread  with  his  brethren.^  It  was  prescribed 
in  the  Levitical  service,  that  the  flesh  of  the  sacrifices  should  be 
eaten  under  certain  restrictions.  But  the  principal  feast  of  this 
kind  was  that  of  the  paschal  supper,  instituted  by  God  at  once 
to  commemorate  the  deliverance  of  the  Jews  from  Egyptian 
bondage  and  from  the  destroying  angel,  and  to  prefigure  the 
atoning  death  of  the  Messiah.^  A  rehgious  feast,  therefore,  in 
commemoration  of  some  important  event,  was  nothing  new  to 
the  disciples,  and  they  could  find  no  difficulty  in  understand- 
ing the  import  of  that  now  instituted  by  their  Master. 

The  obligation  to  celebrate  this  ordinance  is  inculcated  by 
the  express  words  of  the  institution  :  Do  this  in  remembrance 
of  me. 

The  Society  of  Friends,  who,  in  regard  to  their  moral  deport- 
ment, are  truly  exemplary,  at  present  alone  deny  the  obligation 
of  Christians  to  observe  this  rite,  regarding  it  as  designed  by  the 


^  Matth.  26:  26.  And  as  they  were  eating  Jesus  took  bread  and  blessed 
it  and  brake  it,  and  gave  it  to  the  disciples,  and  said,  take,  eat,  this  is  my 
bodv:  (Luke  and  Paul  add)  which  is  given  (broken)  for  you;  this  do  in 
remembrance  of  me.  And  he  took  the  cup  and  gave  thanks,  and  gave  it 
to  them,  saying,  drink  ye  all  of  it ;  for  this  is  my  blood  of  the  nevi?  cove- 
nant, which  is  shed  for  many  for  the  remission  of  sins. 

2  Exod.  24:   11. 

3  Gen.  31:  54.  *  Exod.  13. 


Chap.XVII.  JlMPROPRlETY  OF  WITHHOLDING  THE  tJUP  FROM  THE  LAITY.    243 

Saviour  merely  to  inculcate  the  necessity  of  spiritual  union 
with  him.  That  they  err,  is  evident  from  the  specific  nature 
of  the  command,  "  f/r>  this  in  remembrance  of  me,'Vfrom  the 
direction  of  Paul  thus  to  "  show  forth  his  death  till  he  conie^''  ^ 
from  the  fact  that  these  same  disciples  did  habitually  observe 
this  rite,  that  the  whole  Christian  church  did  in  the  apostolic 
age,  and  subsequently,  and  still  does,  with  the  exception  of  the 
society  here  referred  to,  which  took  its  rise  in  England,  about 
the  middle  of  the  17th  century,  and  a  few  others.^ 

III.  The  nature  and  design  of  the  sacrament. 

1.  The  external  elements^  to  he  used  in  this  ordinance,  are 
bread andwine.  Oar  Saviour  doubtless  used  unleavened  bread, 
for  no  other  was  permitted  to  be  in  a  Jewish  family  during  the 
passover.  But  the  disciples  evidently  afterwards  used  the  leav- 
ened bread,  which  had  been  provided  for  the  ordinary  purposes 
of  life.  The  kind  of  bread  is  therefore  immaterial  to  the  valid, 
ity  of  the  ordinance ;  as  also  is  its  form,  and  the  circumstance 
of  its  having  been  broken  or  not.  It  is  uncertain  what  kind  of 
wine  was  used  by  the  Saviour,  and  therefore  any  species  would 
answer  the  purpose.  The  Abyssinian  Christians,  who  had  no 
wine,  used  their  liquor  nearest  resembling  it,  termed  hydromel. 
It  is  however  absolutely  necessary  that  the  wine  be  given  to 
every  communicant  as  well  as  the  bread  ; 

a)  Because  the  Saviour  gave  both,  b)  All  the  members 
of  the  Corinthian  church  received  both."^  c)  It  was  the  uni- 
form custom  of  the  whole  Christian  church  during  the  first  ten 
centuries,  d)  Paul  says  we  have  all  been  made  to  drink  into 
one  Spirit.^ 

'  iCor.  11:  26. 

^  The  Paiilicians,  some  Socinians  and  fanatics  also  dispute  it. 

3  1  Cor.  11:  26.  10:  21:  "1  Cor.  12:  13.  comp.  11:  26. 


244  PRACTICAL  INFLUENCE  OF  THE  EUCHARIST.  [Art.  X. 

2.  These  elements  must  he  consecrated  by  prayer :  because 
it  was  done  by  our  Saviour,  and  seems  to  be  a  necessary  part 
of  a  religions  rite.  Tlie  consecration  may  be  performed  by 
the  repetition  of  the  words  of  the  institution,  as  was  done  by 
the  Latin  churches,  or  by  a  special  prayer,  imploring  the  Spirit 
of  God  to  sanctify  the  elements,  for  the  intended  use,  as  is 
done  by  Greek  Christians.  In  the  Lutheran  church  either 
method  is  deemed  valid,  and  both  are  oftentimes  combined. 
The  persons  who  may  officiate  at  the  administration  of  this 
ordinance  are  the  authorised  ministers  of  Christ,  who  act  in 
the  stead  of  their  divine  Master. 

3.  The  a)  cardinal  design  of  the  ordinance  is  donbtless 
mnemonic  or  commemorative.  It  is  to  be  performed  in  "  re- 
m.etnbrance  oi"  the  Saviour,  and  to  show  forth  his  death  until 
he  come}  By  this  ordinance  Christians  are  not  only  to  be 
reminded  of  the  Saviour  in  general,  but  particularly  of  his  ig- 
nominious death  upon  the  cross,  as  an  atonement  for  the  sins 
of  the  world,  and  of  the  gracious  plan  of  salvation  based  on  his 
death,  b)  The  participation  of  this  ordinance,  is  also  a  public 
•profession  of  faith  in  Jesus  Christ,  c)  Another  object  of 
this  ordinance  is,  to  promote  iinity  and  brotherly  love  among 
Christians.  This  is  expressly  taught  by  Paul,*^  who  also  cen- 
sures the  abuses  of  the  Corinthian  church,  which  violated  this 
design.^ 

4.  The  practical  influence  of  this  ordinance  on  the  Chris- 
tian, is  indeed  incalculable.  By  it  his  vieivs  of  the  great  plan 
of  salvation  through  the  merits  of  a  crucified  Saviour  are  kept 
fundamentally  correct.  So  long  as  he  retains  this  belief,  he 
cannot  sanction  the  opinions  of  those,  who  regard  the  Saviour's 

»  1  Cor.  11:  26. 

^  1  Cor.  10:  17.     We,  being  many,  are  one  bread  and  one  body :  for 
we  are  all  partakers  of  that  one  bread. 
^  1  Cor.  11:  20—22. 


Chap  XVII.]  MODE    OF    THE    SAVIOUr's    EUCHARIST.  245 

death  as  a  mere  attestation  of  his  sincerity,  or  of  the  truth  of 
the  doctrines  taught  by  him  :  nor  can  his  soul  find  pleasure  in 
those,  who  fritter  away  the  gospel  scheme  into  a  mere  code  of 
morality,  and  send  man  upon  the  ground  of  his  own  "  filthy" 
righteousness,  to  claim  justification  at  the  bar  of  God.  Hence 
it  cherishes  in  us  a  healthful  sense  of  our  own  sinfulness,  ina- 
bility to  fulfil  the  law^  and  of  the  height  and  depth  and  length 
and  breadth  of  that  surpassing  love  of  God,  which  induced  him 
to  exchange  the  hallelujahs  of  angels  for  the  curses  of  men,  the 
throne  of  heaven  for  the  malefactor's  cross,  and  the  diadem  of 
glory  for  a  crown  of  thorns. 

The  feelings  accompanying  these  views  he  finds  to  be  of  the 
most  salutary  kind.  Humble  penitence  for  the  sins  which 
crucified  the  Lord  of  glory,  ardent  gratitude  for  this  amazing 
display  of  his  benevolence,  and  sincere  love  to  him  as  "  the 
chief  among  ten  thousand  and  altogether  lovely,"  as  that  divine 
being  in  whom  all  excellences  concentre,  who  is  the  proper  and 
only  object  of  adoration  in  the  universe,  and  whom  it  is  his  ever- 
lasting interest  no  less  than  duty  to  love  with  an  unceasing 
love,  in  life,  in  death,  and  through  the  endless  ages  of  eternity. 

Exciting  these  views  and  feelings,  how  can  this  ordinance 
fail  to  prompt  the  Christian's  soul  to  proper  action,  to  a  more 
entire  surrender  of  his  heart  to  God,  to  greater  confidence  in 
the  plan  of  salvation  through  the  blood  of  atonement ;  that  is, 
to  a  greater  measure  of  living  faith,  to  renewed  purposes  of  holy 
obedience,  and  thus  to  the  attainment  of  the  end  for  which  the 
Saviour  bled, — "  remission  of  sins  ?" 

IV.  The  mode  of  the  Saviour^s  presence  in  the  Eucharist. 

Although  this  ordinance  was  designed  as  a  memorial  of  the 
dying  love  of  the  Redeemer,  it  has  unhappily  been  the  occasion 
of  much  controversy  in  the  Christian  church.     The  strongly 


246  MODE  OF  THE  saviour's  puesence.  [Art.  X. 

figurative  language  of  the  Saviour,  together  with  the  careful 
repetition  of  the  precise  words  by  the  apostle  Paul  and  the  ex- 
planation annexed  by  him,  was  variously  interpreted  even  in 
the  earlier  centuries  of  the  Christian  history,  and  a  kind  of 
mysterious  influence  ascribed  to  this  ordinance.  In  the  middle 
ages  of  ignorance  and  superstition,  views  of  the  grossest  kind 
obtained  currency;  until,  in  the  year  1215.  the  doctrine  of 
transuhstantiation  was  formally  adopted  as  the  doctrine  of  the 
Roman  Catholic  church,  by  a  Lateran  Council,  under  Pope 
Innocent  III. 

According  to  this  doctrine,  the  outward  emblems,  though 
they  retain  their  external  form,  are  no  longer  bread  and  wine  ; 
but  ^'■the  consecration  of  the  bread  andvntie  produces  a  change 
of  the  whole  substance  of  the  bread,  into  the  substance  of  the 
body  of  Christ  our  Lord,  and  of  the  whole  substance  of  the 
wine,  into  the  substance  of  his  bloodP^  This  monstrous  error, 
Luther  and  his  coadjutors  rejected  for  the  following  reasons, 
viz.  a)  It  is  contradicted  by  the  clear  and  indisputable  testimony 
of  our  senses,  which  demonstrate  to  us  that  no  change  has 
occurred  in  the  nature  and  properties  of  the  bread  and  wine. 
We  have  this  testimony  not  of  one  sense  only,  but  of  sight, 
taste,  smell,  and  touch :  nor  of  the  senses  of  one  individual  only; 
but  of  all  men  of  every  generation  and  country.  But  no  tes- 
timony is  so  strong  as  that  of  the  senses  ;  because  on  it  rests 
even  our  belief  of  the  scriptures.^  b)  This  doctrine  contradicts 
the  universal  observation  of  mankind,  that  all  bodies  (material 
substances)  must  occupy  definite  portions  of  space,  and  cannot 

'  Sancta  haec  Synodiis  declarat,  per  consecrationem  panis  et  vini,  conver- 
sionem  fieri  totius  substantias  panis,  in  substatiam  corporis  Christi,  Domini 
nostri,  et  totius  substantise  vini  in  substantiam  sanguinis  ejus — quae  conver- 
sio  convenienter  et  proprie  Transuhstantiatio  est  appellata.  Concil.  Tri- 
dent. Sess.  13.  cap.  4. 

^  1  John  1.  3.  That  which  we  have  seen  and  heard,  declare  we  unto  you- 
John  3:  11.  Luke  24:  39.  Behold  my  hands  and  my  feet:  handle  me  and 
see  that  it  is  I. 


Chap.   XVII.]  ABSURDITY    OF    TRANSUBSTANTIATION.  247 

be  at  more  than  one  place  at  the  same  time  :  for  accorditig  to 
this  tenet,  every  portion  of  consecrated  bread  is  really  the 
whole  tnaterial  body  of  the  Saviour ;  hence  the  whole  body 
is  locally  present  in  many  different  places  at  the  same  time, 
which  is  absurd,  c)  The  apostle  still  calls  the  symbols  bread 
and  wine  after  their  consecration,  which  he  would  not  have 
done,  if  they  had  been  transmuted  into  the  body  and  blood 
of  the  Saviour.'  d)  Because  the  consecrated  bread  and  wine 
are  subject  to  the  same  laws  of  decomposition  and  corruption 
as  if  they  were  not  consecrated. '^  e)  Because  it  is  a  compara- 
tively recent  doctrine,  unknown  in  the  Christian  church  in  ge- 
neral, until  about  a  thousand  years  after  this  sacrament  was  in- 
stituted. 

But  whilst  the  Reformers  agreed  in  rejecting  this  papal  error, 
it  is  much  to  be  regretted,  that  they  could  neither  harmonize 
among  themselves  as  to  what  should  be  substituted  in  its  stead 
nor  consent  to  walk  together  in  love,  when  they  could  not  en- 
tirely accord  in  opinion.  It  was  on  the  subject  of  this  doc- 
trine, that  the  first  important  diversity  existed  among  them  ;  a 
diversity  subsequently  increased  by  the  pecuhar  views  of  Calvin 
relative  to  the  divine  decrees.  Alas  !  that  men,  distinguished 
so  highly  for  intellect,  and  chosen  of  God  to  accomplish  so  great 
a  work,  should  betray  such  a  glaring  want  of  liberality  toward 
each  other  ;  that  having  gloriously  co-operated  in  vanquishing 
the  papal  beast,  they  should  turn  their  weapons  against  each 
other,  for  a  point  not  decided  in  scripture,  and  therefore,  of  minor 
importance  !     Yet,  when  we  recollect  that  this  inflexible,  un- 

1  1  Cor.  10:  16.  11.  26. 

2  The  following  lines  of  Cicero,  are  so  applicable  to  the  doctrine  of  tran- 
substantiation,  that  if  they  had  been  \vi-itten  for  the  purpose,  they  could  not 
have  been  made  naore  appropriate.  "  Dum  fruges  Cererem,  vinum  Liberum 
dicimus,  genere  nos  quidem  sermonis  utimur  usitato,  sed  ecquen  tarn  amen- 
tem  esse  putas,  qui  illud  quo  vescatur  Deum  credat  esse  V  Nor  would  the 
charge  be  entirely  inapplicable  to  the  language  occasionally  used  by  some 
early  Lutheran  divines. 


248  Luther's  sacramental  presence.  [Art.  X. 

compromising  spirit  was  an  essential  qualification  for  the  suc- 
cessful conflict  against  the  papal  hierarchy,  for  which  they 
were  designed  by  Providence,  we  shall  feel  constrained  to  regard 
it  rather  as  an  unavoidable  evil  of  the  age  than  a  blemish  in 
the  character  of  the  blessed  reformers. 

The  views  adopted  by  the  different  reformers  and  principal 
divines  of  the  Protestant  churches,  though  numerous  and  diver- 
sified in  their  modes  of  explanation,  may  be  reduced  generically 
to  four. 

The  first  was  that  adopted  by  Luther  and  the  major  part  of 
the  Lutheran  church  in  the  sixteenth  and  seventeenth  and 
earlier  part  of  the  eighteenth  centuries,  as  also  by  the  Moravian 
church  until  the  present  day.  The  advocates  of  this  opinion 
premised  the  following  points: 

a)  That  agreeably  to  the  declarations  of  the  apostle  Paul,*  all 
human  bodies  wmU  experience  a  very  great  change  at  death,  and 
prior  to  the  resurrection  in  their  glorified  form.  The  extent  of 
this  change  they  regarded  as  such,  that  although  enough  of  the 
old  body  would  remain  to  serve  as  the  basis  of  its  identity  (its 
substance,  or  essence) ;  its  properties  would  be  entirely  changed 
and  it  would  no  longer  be  subject  to  the  laws  and  limitations 
which  now  regulate  matter.  In  this  sense  they  understood  the 
declaration  of  the  apostle,  that  the  glorified  body  shall  be  incor- 
ruptible and  immortal,  yea,  so  highly  refined  and  elevated  in 
its  properties,  that  it  may  be  said  to  partake  of  the  properties 
of  a  spirit,  may  justly  be  called  "  a  spiritual  body."  Now,  it 
cannot  be  denied  that  the  body  of  the  Saviour  has  also  expe- 
rienced the  change  described  by  Paul :  and  it  is  therefore,  no 


^  1  Cor.  15:  40.  There  are  also  celestial  bodies  and  bodies  terrestrial,  but 
the  glory  of  the  celestial  is  one,  and  the  glory  of  the  terrestrial  is  another. 
V.  44.  There  is  a  natural  body  and  there  is  a  spiritual  body.  v.  52.  53. 
The  dead  shall  be  raised  incorruptible,  and  we  shall  be  changed  ;  for  this 
corruptible  must  put  on  incorruption  and  this  mortal  must  put  on  immortality. 


Chap.  XVII.]  luthkr's  sacramental  or  substantial  presence.         249 

longer  subject  to  those  laws,  nor  possessed  of  those  properties 
(visibility,  tangibility,  &,c.)  which  belonged  to  it  in  the  present 
world. 

b)  It  was,  moreover,  believed,  that  in  consequence  of  its 
union  with  the  divine  nature,  the  glorified  body  of  Christ  had 
been  endowed  with  properties  still  higher  than  those  which  the 
glorified  bodies  of  the  saints  will  possess :  and  that  it  was  there- 
fore even  less  restricted  by  those  laws  which  now  regulate  the 
matter  known  to  us. 

With  these  premises,  their  view  of  this  subject  may  be  ad- 
vantageously stated  thus  : 

1.  The  bread  and  wine  remain  in  all  resj)ects  unchanged  ; 
hut  the  invisible,  glorified  body  and  blood  of  Christ  are  also 
actually  liresent  at  the  celebration  of  the  eucharist,  and  exert 
an  influence  on  all  those  who  receive  the  bread  and  wine ; 
not  indeed  present  in  that  form  nor  with  those  properties 
which  belonged  to  the  Saviour's  body  on  earthy  such  as  visi- 
bility, tangibility,  cj-c.  for  these  it  no  longer  jmssesses,  but 
present  with  the  new  and  elevated  properties  which  now  be- 
long to  its  glorified  state. 

There  seems  to  have  been  a  pecuhar  fondness  among  the 
advocates  of  this  view,  to  use  the  figurative  language  of  the 
Saviour  and  speak  of  eating  his  body  and  drinking  his  blood  ; 
but  they  denied  that  they  understood  these  terms  literally,  and 
rejected  the  idea  of  a  carnal,  material  reception.  Their  idea 
seems  to  have  generally  been,  that  we  thereby  come  into  com- 
mu7iion  with,  and  under  the  infiuerice  of  the  glorified  Saviour. 

Speaking  of  this  view  the  celebiated  Lutheran  divine  Dr. 
Mosheira  says  '^  "  What  the  nature  of  this  presence  is,  we  know 
not.  The  thing  itself  we  know  ;  but  the  mode  of  its  truth  is  a 
mystery  which  we  cannot  comprehend.  We  deny  that  Christ 
is  present  and  received  in  a  physical  or  material  manner.  But 
should  any  one  ask,  How  is  he  present  ?  our  answer  is,  We 

'  Elementa  Theol.  Dogm.  Vol.  II.  p.  328,  329. 
32 


250  Luther's  sacramental  or  substantial  presence.         [Art.  X. 

know  not.  We  commonly  call  his  presence  in  this  holy  ordi- 
nance, a  '  sacramental  presence.'  This  might  seem  to  be  an 
attempt  to  define  the  mode  of  his  presence ;  but  by  this  word 
we  mean  nothing  more  than  that  we  are  ignorant  of  the  mode. 
It  has  been  said,  we  receive  Jesus  m,  under,  or  v)ith  the  bread 
(in,  cum,  sub  pane).  These  three  words  might  signify  three 
modes ;  but  they  are  designed  to  indicate,  that  we  do  not  wish 
to  determine  any  thing  about  the  mode  of  Christ's  presence. 
Those  therefore  err,  who  say,  that  we  believe  in  impanation, 
or  that  Christ  is  in  the  bread  and  wine.  Nor  are  those  more 
correct  who  charge  us  with  believing  suhpanation,  that  is,  that 
Christ  is  under  the  form  of  bread  and  wine.  And  equally 
groundless  is  the  charge  of  consuhstantiation,  or  the  belief  that 
the  body  and  blood  of  Christ  are  changed  into  one  substance 
with  the  bread  and  wine. 

To  all  the  objections,  derived  from  the  testimony  of  our 
senses,  the  advocates  of  this  view  reply,  that  they  are  based  on 
the  propel  ties  which  belong  to  human  bodies  in  this  life,  and 
therefore  are  not  applicable  to  the  glorified  body  of  Christ, 
which  does  not  possess  these  properties. 

To  the  objection  that  this  system  is  exposed  to  the  same 
difficulties  as  transubstantiation,  it  is  responded  that  the  cases 
are  different.  In  the  Roman  Catholic  error,  which  the  reformers 
rejected,  an  exemption  from  the  common  laws  and  properties 
of  matter,  is  attributed  to  bread  and  wine,  material  substances 
confessedly  belonging  to  this  world,  and  subject  to  the  laws  of 
matter ;  but  the  Lutheran  doctrine  ascribes  such  exemption  to 
a  substance  belonging  to  another  woild,  concerning  which  all 
admit  and  the  scriptures  expressly  declare,  that  it  does  differ 
very  much  from  ordinary  matter. 

11.  The  second  view  of  this  doctrine  is  that,  which  was  early 
entertained  by  some  Lutheran  divines,  and,  in  the  last  century 
became  generally  current. 

That  the  bread  and  wine  remain  in  all  respects  unchanged ; 


Chap.     XVII.]  INFLUITNTIAL    PRESENCE:  251 

that  the  glorified  human  nature  of  Christ  is  not  substantial- 
ly {es'sentially)  present  at  all,  but  only  influeiitially,  effica- 
ciously or  virtually  ;  that  is,  by  a  special  supernatural  in- 
fiuence  exerted  on  all  communicants.,  at  the  time  when  they 
receive  the  bread  and  icine. 

This  was  probably  the  opinion  of  that  distinguished  orna- 
ment of  the  Lutheran  church,  Melancthon,  who  rejected  the 
doctrine  of  the  substantial  presence  of  the  glorified  human  na- 
ture, and  wisely  maintained,  that  as  the  scriptures  had  not  spe- 
cified the  mode  of  the  Saviour's  presence,  every  individual 
should  be  left  to  the  free  exercise  of  his  own  judgment.  Many 
of  the  most  judicious  divines  adopted  the  views  of  Melancthon, 
although  he  and  they  were  treated  with  much  intolerance  by 
the  other  party.  The  Formula  Concordiee,  which  was  publish- 
ed in  1577,  expressly  to  counteract  this  opinion,  strange  as  it 
appears,  seems  itself,  in  some  places  to  inculcate  it,  and  is  thus 
inconsistent  with  itself,  as  will  be  seen  from  the  following  ex- 
tract :  "  And  by  that  word  (spiritually)  we  exclude  those  Caper- 
naitish  notions  concerning  a  gross  and  carnal  presence  which 
have  been  attributed  to  our  churches  by  the  sacramentarians, 
in  defiance  of  all  our  public  protestations  against  them.  And 
when  we  use  this  term  (spiritually),  we  wish  to  be  understood 
as  signifying,  that  the  body  and  blood  are  received,  and  eaten, 
and  drank  spiritually  in  the  holy  supper.  For  although  the 
participation  is  effected  by  the  mouth,  the  manner  in  which  it 
is  done  is  spiritual.''^  Yet  in  other  parts  of  the  work  its  au- 
thors even  go  beyond  Luther  himself. 

When  they  say,  this  spiritual  participation  is  eflected  by  the 
mouth,  the  only  intelligible  idea  deducible  from  their  language 

'  Formul.  Concord.  Art.  VII.  No.  XXI.  p.  604.  "  Et  quidem  per 
vocabulum  illud  (spiritualiter)  Capernaiticas  illas  imaginationes  de  crassa 
et  carnali  presentia  excludimiis  et  rejicimus  :  quae  ecclesiis  per  sacramen- 
tarios,  post  tot  publicas  nostras  protestationas,  affin^itur.  Et  in  ea  senten- 
tia  intelligi  volumus  vocabulum  (spiritualiter)  cum  dicimus,  corpus  et  san- 
guinem  Christi  in  sacra  coena  spiritualiter  accipi,  edi  et  bibi.  Tametsi 
enim  participatio  ilia  ore  fiat ;  tamen  modus  spiritualis  est." 


252  Calvin's  view  of  the  sacramental  presence.         [Art.  X. 

is,  that  this  influence,  which  Christ  exerts  on  us  through  his 
body  and  blood,  is  made  dependent  on  the  oral  reception  of  the 
external  emblems,  bread  and  wine. 

The  habit  which  prevailed  of  using  the  strongly  figurative 
language  of  the  Saviour  even  beyond  the  extent  of  his  exam- 
ple, often  involves  the  earlier  advocates  of  this  second  opinion 
in  inconsistency ;  yet  there  was  always  a  strong  party  in  the 
church  who  favoured  Melancthon's  views,  nor  was  the  power 
of  the  princes  nor  the  influence  of  symbolic  restrictions  sufficient 
to  repress  them. 

Among  the  later  divines  who  have  asserted  the  merely  vir- 
tual or  influential  presence  of  the  Saviour  in  the  eucharist, 
may  be  ranked  Reinhard,  Zacharia;,  Storr,  Flatt,  Marhein- 
ecke,  <fcc. 

Of  this  opinion  also  was  the  distinguished  reformer,  Calvin, 
whose  sentiments  are  in  this  country  often  misapprehended, 
but  who  certainly  used  language  fully  as  strong  as  that  above 
cited  from  the  Lutheran  Symbol.  "  I  therefore  maintain  (says 
Calvin)  that  in  the  niystery  of  the  supper,  by  the  emblems 
bread  and  wine,  Christ  is  really  exhibited  to  us,  that  is,  his  bo- 
dy and  blood,  in  which  he  yielded  full  obedience  in  order  to  work 
out  a  righteousness  for  us  :  by  which,  in  the  first  place,  we  may 
as  it  were  become  united  with  him  into  one  body,  and  secondly, 
being  made  partakers  of  the  substance  of  himself,  also  be  streng- 
thened by  the  reception  of  every  blessing."'  The  entire  opinion 
of  Calvin  is  thus  stated  by  a  very  distinguished  living  writer  of 
Germany  :*    "  Calvin's  spiritual  reception  of  the  body  and 


'  Dico  igitur  in  ccenaj  mysterio  per  symbola  panis  et  vini  Christum  vere 
nobis  exhiberi,  adeoque  corpus  et  sanguinem  ejus,  in  quibus  omnem  obedi- 
entiam  pro  comparanda  nobis  justitia  adimplevit :  quo  scilicet  primum  in 
unum  corpus  cum  ipso  coalescamus ;  deinde  participes  substantias  ejus 
facti,  in  bonorum  omnium  communicatione  virtutem  quoque  sentiamus. — 
Institut.  Lib.  IV.  C.  XVII.  11. 

^  Brettschneider's  Systematische  Entwickelung  aller  in  der  Dogmatik 
vorkommender  Begriffe,  p.  721.  edit.  3.  1826. 


Chap.  XVII.]  SPECIAL    liUCHARISTIC    BLESSING.  253 

blood  of  Christ  is  indeed  a  real  but  not  an  oral  one,  and 
consists  in  this,  that  in  the  moment  in  which  we  partake  of 
the  bread  and  wine,  if  our  hearts  are  by  faith  elevated  to  him, 
a  supernatural  influence  emanates  from  the. substance  of  the 
glorified  body  of  Christ  (that  is  and  remains  in  heaven)  by 
which  the  soul  of  the  believer  is  animated  and  strengthened  in 
a  mysterious  manner.  But  the  unbeliever  receives  nothing 
more  than  bread  and  wine."  The  only  difference  between  the 
above  extracts  from  Calvin  and  the  views  of  some  Lutherans 
is,  that  the  former  confines  this  supernatural  influence  to 
believers,  whilst  the  latter  extend  it  to  all  who  partake  of  the 
consecrated  elements. 

III.  The  third  opinion  is,  that  there  is  no  presetice  of  the 
glorified  human  nature  of  the  tSavionr,  either  substantial  or 
influential,  nor  any  thing  mysterious  or  siqier natural  in  the 
eucharist ;  yet  that  lohilst  the  bread  and  wine  are  merely 
syinbolic  representations  of  the  Saviour''s  absent  body  by 
which  we  are  reininded  of  his  sufferings,  there  is  also  a 
PECULIAR  and  special,  spiritual  blessing  bestoioed  by  the 
divine  Saviour  on  all  worthy  com,7nunicants,  by  which  their 
faith  and  Christian  graces  are  confirmed.  This  view  seems 
sometimes  to  have  been  maintained  by  Melancthon  and  by 
some  of  those  Luthern  divines,  who  were  termed  Sacra- 
mentarians  ;  and  is  received  by  not  a  few  theologians 
of  the  Luthern  church  in  Europe  and  America  at  the 
present  day. 

According  to  this  view,  the  Holy  supper  exerts  its  influence 
as  a  symbolic  representation  of  divine  truth,  on  the  principles 
explained  in  the  discussion  of  the  means  of  grace,  see  Art.  V. 
but  its  worthy  reception  is  also  the  condition  of  a  special 
spiritual  blessing  from  the  divine  Saviour,  beyond  that  of  the 
other  means;  a)  Not  only  because  religious  exercises  of  various 
kinds  are  usually  combined  on  sacramental  occasions,  and 
continued  longer  than  at  other  times ;  but  b)  also  because  of 


254  SPECIAL    EUCHARISTIC    BLESSING.  [Art.  X. 

the  peculiarly  impressive  manner  in  which  the  solemn  truths 
conveyed  by  it  are  presented  to  the  mind  ;  and  c)  in  conse- 
quence of  the  Saviour's  p?~omise  of  a  'peculiar  spirityal 
blessing  on  the  celebration  of  this  ordinance,  which  is  invaria- 
bly conferred  on  all  worthy  communicants.  The  promise  of 
this  blessing  they  regard  as  contained  in  the  strongly  figurative 
language  of  the  Saviour,  by  which  he  represents  himself  as 
the  spiritual  food  of  the  soul,  and  also  in  the  declaration  of 
Paul,  that  the  cup  and  bread  are  the  communion,  or  commu- 
nication, bestowment,  or  impartation,  of  the  body  and  blood  of 
Christ,  that  is,  of  the  blessings  purchased  by  his  atoning  death. 

IV.  The  fourth  ojjinion  is,  that  there  is  no  presence  of  the 
human  nature  of  the  ^Saviour  of  any  kind  in  the  holy  supper ; 
nor  any  peculiar  spiritual  influence  connected  ivith  this  ordi- 
nance other  tha7i  that  accompanying  the  truths,  which  it 
syniholtcally  represents. 

This  opinion  was  maintained  by  the  distinguished  reformer 
Zuinglius,  and  is  generally  received  by  his  followers  in  Europe 
and  America,  and  at  present  also  by  the  great  mass  of  the 
Calvinistic  churches,  which  gradually  abandoned  the  views  of 
Calvin  on  this  subject. 

There  are  but  two  points  of  doctrinal  diversity,"  worthy  of 
note  between  the  second  and  third  views  above  detailed,  a) 
The  former  maintains  that  the  influence  exerted  on  commu- 
nicants is  a  supernatural  and  mysterious  one,  whilst  the  latter 
ascribes  to  the  eucharist  itself,  no  other  efTect,  than  the  moral 
influence  of  the  truths  which  it  symbolically  represents. 
And  b)  the  former  considers  the  special  influence  of  this  ordi- 
nance as  exerted  by  the  glorified  human  nature  of  the  Saviour, 
whilst  the  latter  regards  the  special  blessing,  attendant  on  the 
worthy  participation  of  the  Lord's  supper,  as  a  gracious  influ- 
ence emanating  from  the  divine  being. 

In  regard  io  practical  utility,  there  appears  to  be  little  or  no 
difference  between  them.     If,  as  is  contended,  the  influence 


Chap.  XV 11.]  SUBJECTS  ok  this  ordinance.  255 

emanating  from  the  Saviour,  is  nothing  materia! ;  what  can  it  be 
but  a  special  spiritual  blessing  on  the  soul  of  the  communicant? 
And  it  may  be  questioned,  whether,  what  is  termed  an  "  inlki- 
ential"  presence,  can  in  propriety  of  language  be  termed  any 
presence  at  all. 

In  point  of  exegetical  evidence,  it  has  been  argued  w  ith  no 
small  degree  of  plausibility,  that  the  opinion  of  a  real,  that  is, 
an  actual  presence,  either  substantial  as  held  by  Luther,  or  in- 
fluential as  maintained  by  Melancthon  and  Calvin,  has  a  de- 
cided advantage  over  the  other  views. 

After  a  protracted  and  unprofitable  struggle,  the  Lutheran 
church  has  long  since  settled  down  in  the  happy  conviction, 
that  on  this,  as  on  all  other  subjects  not  clearly  determined  by 
the  inspired  volume,  her  sons  shall  be  left  to  follow  the  dictates 
of  their  own  conscience,  having  none  to  molest  them  or  make 
them  afraid.  In  the  Lutheran  church  in  this  country,  each  of 
the  above  viewshas  some  advocates,  though  thegreatbody  of  our 
divines,  if  we  mistake  not.  embraces  either  the  second  or  third. 

V.   The  subjects  of  this  Ordinance. 

It  is  obvious,  from  the  very  design  of  this  ordinance,  that  it 
ought  not  to  be  administered,  either  to  children.'  to  the  insane, 
or  to  the  immoral  or  careless  sinner.  Not  to  children,  because 
they  are  incapable  of  receiving  it  in  remembrance  of  Christ. 
Yet  this  w^ere  of  itself  not  conclusive,  for  the  same  objection 
would  lie  against  circumcision  of  infants,  which  was  neverthe- 
less commanded  by  God.     But  in  regard  to  the  eucharist,  Paul 

*  It  was  customary  in  the  third  century,  especially  in  the  African  church, 
to  administer  this  sacrament  to  children.  Usually  it  was  given  them  in 
milk  and  honey.  Augustine  regarded  it  as  essential  to  the  salvation  of 
children,  and  based  his  opinion  on  John  6:  50.  Nay,  so  extravagant  were 
the  views  of  the  mysterious  efficacy  of  this  ordinance,  that  it  was  some- 
times administered  even  to  the  dead,  and  deposited  with  them  in  the  grave 


256  QUALIFICATIQNS    FOR   SACRAMENTAL   COMMUNION.  [Art.    X. 


expressly  prescribes  self-examination  as  a  necessary  preparation, 
and  also  pronounces  a  judgment  on  all  those  communicants  who 
do  not  discern  the  Lord's  body.  In  Germany  young  persons 
are  usually  admitted  to  this  ordinance  at  the  age  of  fourteen  or 
later ;  in  this  country,  persons  are  not  generally  received  so 
early,  unless  they  exhibit  decided  marks  of  piety.  Not  to  the 
insane,  as  they  are,  for  the  time  being,  not  responsible  agents. 
Nor  to  the  immoral  oi-  indifferent,  as  their  character  is  obviously 
incompatible  w^ith  a  sincere  attempt  to  commemorate  the  suf- 
ferings of  the  Saviour. 

All  worthy  communicants  must  be  a)  members  of  the  visible 
church  by  baptism,  and  be  in  good  standing.  From  the  earli- 
est ages  it  was  customary  to  exclude  those,  who  were  under 
church  discipline,  from  this  ordinance,  b)  They  must  have  a 
sincere  belief  in  the  Lord  Jesus  Christ  and  the  plan  of  salvation 
proposed  in  the  gospel.  If  members  of  the  visible  church 
should  unhappily  so  far  backslide  as  to  fall  into  unbelief, though 
they  may  not  have  yet  been  discipUned  by  the  church,  they 
ought  not  to  present  themselves  at  the  table  of  the  Lord. 

c)  They  must  be  engaged  in  a  sincere  effort  to  lead  a  life 
accordant  with  their  profession.  What  progress  they  should 
first  have  made  before  they  approach  the  sacred  board,  is  not 
specified  in  the  sacred  volume,  nor  does  it  appear  from  the  na- 
ture of  the  ordinance,  that  any  other  qualifications  should  be  re- 
quired than  those  which  entitle  an  adult  to  baptism.  Accord- 
ingly, the  practice  and  theory  of  the  Lutheran  church  on  this 
subject  are,  we  think,  correctly  expressed  in  our  Formula  of 
church  government.  They  must  have  surrendered  themselves 
to  God^  "  they  must  be  obedient  subjects  of  divine  grace,  that 
is,  they  must  either  be  genuine  Christians,  or  satisfy  the  church 
council,  that  they  arc  sincerely  endeavouring  to  become  such."' 
We  could  not  maintain  that  no  one  can  properly  be  admitted  to 

•  Formula,  &c.  Chap.  IV.  Sec.  V. 


Chap.   XVII.]  QLALIFICATIONS    FOR    COWMUMON.  257 

this  ordinance,  who  has  doubts  of  having  experienced  an  entire 
change  of  heart ;  yet  certainly  no  one  ought  either  to  desire 
or  be  permitted  by  tiie  church  council,  to  partake  of  this  sacred 
feast,  whose  conduct  has  not  for  sometime  before  afforded  satis- 
factory evidence  of  his  having  renounced  the  ways  of  sin,  and, 
in  sincerity  of  heart,  engaged  in  working  out  his  salvation  with 
fear  and  trembling. 

The  practice  of  the  church  in  the  earliest  ages  seems  evi- 
dently to  have  been,  that  all  candidates  for  sacramental  co  m 
niunion,  were  first  received,  for  some  length  of  time,  as 
probationers,  termed  catechumens  ;  that  as  such  they  received 
particular  instruction  on  the  doctrines  and  duties  of  the  Christian 
religion  :  and  were  not  admitted  to  the  table  of  the  Lord, 
until  they  had  proved  their  profession  by  their  conduct. 

On  the  other  hand,  those  who  possess  the  above-mentioned 
qualifications  need  not  be  deterred  from  enjoying  the  benefits  of 
this  blessed  ordinance  by  a  dread  of  incurring  the  wrath  of  God. 
Because  a)  such  abuses  as  the  apostle  censures  in  the  Corin- 
thian Christians,  viz.  drunkenness  and  gluttony,  never  occur 
at  the  present  day  ;  b)  If  the  persons  possessing  these  qualifica- 
tions, seek  to  prepare  their  hearts  by  "  self-examination,"  and 
thus  come  with  an  humble,  penitent  and  believing  heart,  they 
will  not  be  unworthy  communicants,  c)  Even  the  sin  of  un- 
worthy communion  does  not  necessarily  involve  "  damnation," 
any  more  than  other  flagrant  sins  of  which  we  do  not  repent. 
The  Greek  word,  used  by  the  apostle,  properly  signifies  judg- 
ment :  and  the  context  proves,  that  he  meant  temporal  chas- 
tisements, (therefore  are  many  weak,&c.)  which  were  inflicted 
for  the  benefit  of  the  transgressor,  that  his  soul  might  7iot  be 
damned.  For  he  afterwards  says,  "  we  are  judged,  (chastened), 
that  we  may  not  be  condemned."  The  erroneous  version  of 
this  word,  has  justly  been  regarded  by  many  able  commenta- 
tors, as  the  most  unhappy  one  contained  in  the  common  Enghsh 
version.  It  has  certainly  instilled  a  superstitious  dread  into 
33 


258  CONFESSION.  [Art.  XI. 

many  pious  minds,  which  materially  interfered  with  the  inten- 
ded comfort  and  edification  of  this  holy  ordinance.  Let  the 
sincere  disciple  of  Christ,  therefore,  cast  off  this  fearful  appre- 
hension, and  having  duly  examined  himself  and  renewed  his 
purposes  of  holy  obedience,  let  him  thus  eat  that  bread  and  drink 
that  wine,  which  were  appointed  as  emblems  not  of  divine 
wrath,  but  of  the  dying  love  of  a  crucified  Redeemer. 


ARTICLE    XL 

Of  Confession. 


In  regard  to  confession  they  teach,  that  private 
absolution  ought  to  be  retained  in  the  churches; 
but  that  an  enumeration  of  all  our  transgressions  is 
not  requisite  in  confession.  For  this  is  an  impossi- 
bility, according  to  the  declaration  of  the  Psalmist : 
Wlio  can  understand  his  errors  ? 


Although  the  churches  advocated  the  retention  of  confession, 
they  entirely  changed  its  nature,  and  divested  it  of  the  objec- 
tionable features  belonging  to  it  in  the  Roman  Catholic  church, 
a)  They  declare  it  void  of  scriptural  authority,  and  merely  re- 
gard it  as  a  custom  of  the  church,  which,  in  the  case  of  true 
penitents,  may  tend  to  tranquillize  the  conscience  ;  and  which 
affords  the  pastor  a  convenient  opportunity  for  personal  inter- 
view with  each  communicant.  Li  discussing  the  abuses  of  the 
Roman  church,  which  were  corrected  by  the  Reformers,  they 


Chap.  XVII.]  CONFESSION.  259 

expressly  declare^  ihat  "  Confession  before  or  to  a  priest,  is  not 
commanded  in  scriptiireP  b)  Tbey  ilenieil  that  the  priest 
has  the  power  absolutely  to  forgive  sins,  either  at  confession  or 
elsewhere,  attributing  to  him  only  that  declarative  power  con- 
ceded by  all  Protestants,  of  announcing  to  the  applicant  the 
conditions  on  which  God  has  promised  to  forgive  sins  ;  and 
leaving  it  to  the  conscience  of  the  sinner  himself,  and  the  judg- 
ment of  the  all-seeing  God,  to  decide  whether  he  possesses  these 
qualifications.  "  It  is  not,"  say  they,*^  "  the  declaration  of  the 
officiating  priest  which  we  are  to  believe,  but  the  word  of  God, 
who  forgives  our  sins."  c)  They  reject  as  unscriptural  and 
improper,  "  penance,  indulgences,  pilgrimages,  (fee.  And  d) 
declare  that  "  we  obtain  pardon  solely  by  faith"  in  the  Lord 
Jesus.  The  rite  of  private  absolution  has  however  since  been 
entirely  rejected  by  the  Lutheran  church,  and  nothing  but  the 
following  custom  retained,  viz.  That  on  the  day  prior  to  the 
time  of  preparatory  service,  and  sometimes  also  before  and  af- 
ter the  preparatory  service  itself,  the  intended  communicants 
visit  the  pastor  in  his  house,  or  some  other  suitable  place,  and 
give  hjm  an  opportunity  of  conversing  with  them  individually 
on  their  spiritual  condition,  and  of  recording  their  names  in 
the  sacramental  register. 

At  the  preparatory  service,  after  singing  and  prayer,  a  suit- 
able discourse  is  delivered,  the  object  of  which  is  to  assist  the 
hearers  in  examining  themselves,  in  order  to  bring  them  to  a 
sense  of  their  sinfulness,  to  induce  them  to  humble  themselves 
before  the  throne  of  God,  to  seek  forgiveness  of  sins  in  the 
blood  of  the  Redeemer,  and  to  make  the  solemn  resolution  to 
amend  their  hves.  After  this,  questions  embodying  a  confes- 
sion of  sins  and  reliance  on  the  Saviour  for  pardon  are  proposed 
by  the  pastor,  and  answered  affirmatively  by  all  who  feel  able 
thus  to  reply.    The  congregation  then  kneels,  the  pastor  offers 


'  Art.  25.     On  the  Abuse  of  Confession. 
^  Ibid.  loc.  cit. 


2fi0  OF    REPENTANCK.  [Art.    XII. 

up  a  fervent  prayer  of  confession,  afler  vvliich,  when  the  audi- 
ence has  arisen,  he  repeats  the  promises  of  God  to  pardon 
truly  penitent  and  beheving  souls  ;  and  warns  all  to  guard 
against  self-deception  or  hypocrisy,  because  (he  adds)  the  sins  of 
hypocrites  and  unbelievers  God  will  not  pardon,  notwithstand- 
ing their  external  confession. 

In  some  of  our  churches  the  above  named  visit  of  the  people 
to  the  pastor,  for  the  purpose  of  private  and  personal  interview 
with  them,  has  become  obsolete. 


ARTICLE     XII. 

Of  Repentance. 


Concerning  repentance  they  teach,  that  those  who 
have  relapsed  into  sin  after  baptism,  may  at  any 
time  obtain  pardon,  when  they  repent :  and  that  the 
church  ought  to  grant  absolution  (restore  to  church 
privileges)  such  as  manifest  repentance. 

But  repentance  properly  consists  of  two  parts. 
The  one  is  contrition  or  dread  on  account  of  ac- 
knowledged sin.  The  other  is  faith,  which  is  pro- 
duced by  the  gospel,  or  by  means  of  absolution  : 
which  believes  that  pardon  for  sin  is  bestowed  for 
Christ's  sake;  which  tranquillizes  the  conscience, 
and  liberates  it  from  fear.  Such  repentance  must 
be  succeeded  by  good  works  as  its  fruits. 


Chap.  XVII.]  ROMAIC  CATHOLIC  VIEW  OF  REPENTANCE. 


261 


They  condemn  the  doctrine  of  such  as  deny,  that 
those  who  have  once  been  justified,  may  lose  the 
Holy  Spirit.  In  like  manner  those  who  contend,  that 
some  persons  attain  so  high  a  degree  of  perfection  in 
this  life,  that  they  cannot  sin.  They  reject  also  those, 
who  are  unwilling  to  absolve  (restore  to  church  pri- 
vileges) such  as  have  backslidden  after  baptism,  even 
if  they  repent :  as  also  those  who  teach  that  remission 
of  sins  is  not  obtained  through  faith ;  but  require  us 
to  merit  grace  by  our  good  works. 

The  nature  and  constituent  parts  of  true  repentance,  have 
already  been  discussed,  in  the  consideration  of  the  moral  chan- 
ges wrought  in  the  mind  of  the  sinner,  by  the  Holy  Spirit 
through  the  means  of  grace,  (Art.  VI.,)  to  which  the  reader  is 
referred.  By  an  enumeration  of  the  constituent  parts  of  re- 
pentance, taken  in  its  general  sense,  the  Confessors  designed 
to  contradict  the  erroneous  views  of  the  Papists,  who  teach  that 
repentance  consists  of  these  three  parts,  contritioti  of  heart,  oral 
confession  to  a  priest,  and  satisfaction,  by  performing  certain 
meritorious  works  of  penance,  prescribed  by  the  priest. 

The  latter  clause  of  this  article  touches  on  the  doctrines  of 
final  perseverance  and  sinless  perfection,  both  of  which  are  re- 
jected by  the  Confessors. 

There  is  a  slight  variation  between  the  phraseology  of  the 
German  and  the  Latin  original,  in  regard  to  the  former  of  these 
opinions.  The  language  of  the  latter  we  have  given  above ; 
the  German  copy  says  :  "  We  reject  the  opinion  of  those  who 
teach,  that  such  as  have  once  become  pious,  cannot  fall  from 
grace."  The  sense  of  both  readings  is  substantially  the  same. 
Both  clearly  refer  to  the  doctrine  of  final  perseverance  ;  be- 
cause all  parties  admitted  the  possibility  of  a  believer's  tempo- 


~62  OF  Luther's  CALviNfSM.  [Art.  XII. 

raiy  relapse  into  sin.  The  Latin  original  specifies  this  as  an 
error  of  the  Anabaptists.  The  followers  of  Zuingli  are  not  also 
here  referred  to,  because  this  doctrine  formed  no  part  of  their 
creed  ;  and  the  Institutes  of  Calvin  were  not  yet  in  existence.' 
When  therefore  we  recollect,  that  Melancthon  composed  the 
Augsburg  Confession  out  of  the  Torgau  Articles  which  Luther 
had  written,  and  that,  when  completed,  it  was  submitted  to  the 
review,  and  received  the  entire  sanction  of  Luther;  we  are  un- 
able to  see  any  more  reason  to  doubt,  that  at  the  time  when 
this  confession  was  presented,  A.  D.  1530,  Luther  had  rejected 
the  error  here  condemned,  than  that  he  had  renounced  the 
papal  corruptions  rejected  in  tlie  same  articles.  The  fact  that 
his  subsequent  publications  occasionally  exhibit  language  in- 
consistent with  this  article  of  the  Confession,  only  proves  that 
this  great  master  spirit  of  the  Reformation,  had  not  leisure, 
amid  tJie  overwhelming  labours  of  his  life,  fully  to  systematize 
his  views,  and  adjust  his  phraseology  to  the  minute  relations 
of  the  theological  S3'^stem.^ 

The  following  extract,  translated  from  his  Hauspostille,  by 
the  Rev.  Mr.  Kurtz,  the  able  editor  of  the  I/utheran  Observer, 
may  serve  as  a  specimen  of  Luther's  language  on  this  subject. 

"  '  For  many  he  called  hut  few  chosefi.'' — Matt.  20:  16. 
Some  put  their  own  construction  on  these  words  and  explain 
them  thus:  Many  be  called,  that  is,  God  tenders  his  grace  to 
many,  but  few  are  chosen,  that  is.  he  bestows  his  grace  on  few, 
because  few  are  to  be  saved.  But  this  is  indeed  a  ivicked  in- 
terjnetatlon^  for  hov/  is  it  possible  for  one,  entertaining  such 
ideas  of  the  divine  character,  not  to  be  an  enemy  of  God,  whose 


*  They  were  first  published  in  1533. 

'  On  the  question,  whether  Luther  retained  those  doctrines  afterwards 
knov/n  as  the  peculiarities  of  Calvin,  see  Schlosseri  Lutherus  Lutheranus ; 
in  which  the  author  demonstrates  the  opinion  above  expressed,  by  copious 
citations  from  Luther's  works  on  all  the  distinguishing  points,  and  especially 
unconditional  election  and  reprobation. 


Chap.  XVII.]  OF  Luther's  Calvinism.  2G3 

will  alone,  according  to  this  view,  is  wanting  in  order  to  his 
salvation  ?  Moreover  let  this  exposition  be  contrasted  with  that 
which  a  man  will  cherish  after  he  shall  have  become  experi- 
mentally acquainted  with  the  Lord  Jesus  Christ,  and  it  will  be 
found  to  be  nothing  less  than  downright  diabolical  hlaspJtemy. 
"  This  passage  has  therefore  an  entirely  different  meaning. 
Many  be  called,  &c.  The  Gospel  is  general  and  public,  and 
designed  for  all  and  every  one  who  will  hear  and  accept  it. 
God  requires  it  to  be  proclaimed  thus  generally  and  publicly  for 
the  very  purpose  that  all  and  every  one  may  hear,  believe  and 
receive  it,  and  be  saved.  But  how  do  men  act  ?  precisely  as  is 
stated  in  the  words  under  consideration  :  few  are  chosen,  that 
is,  few  so  demean  themselves  toward  the  Gospel  that  God  can 
take  pleasure  in  them.  This  is  what  is  implied  in  not  being 
chosen  in  Christ.  Those  are  the  chosen,  those  the  persons  that 
please  God  who  hear  the  gospel  diligently,  believe  in  Christ, 
manifest  their  faith  by  their  good  w^orks,  and  cheerfully  submit 
to  the  sufferings  brought  upon  them  by  the  faithful  practice  of 
their  religious  duties.  This  is  the  true  sense,  which  can  per- 
plex none,  and  is  adapted  to  the  reformation  of  all.  On  the 
other  hand,  those  who  believe  that  God  is  not  anxious  for  the 
salvation  of  all,  are  in  danger  either  of  falhng  into  despondency, 
or  of  becoming  secure  and  reckless  sinners,  living  like  brutes, 
and  thinking  it  is  already  decreed  whether  we  are  to  be  saved 
or  not,  why  then  should  we  concern  ourselves  about  it? 

"  It  is  God's  earnest  will  and  desire  from  all  eternity  that 
all  mankind  may  be  saved  and  be  made  partakers  of  eternal 
glory,  as  Ezekiel  18th  ch.  has  plainly  declared,  ^'^  Have  I  any 
pleasure  at  all  that  the  wicked  should  die,  saith  theLordGod, 
and  not  that  he  should  return  f-om  his  ways  and  live  ?"  If 
then  he  desires  the  salvation  of  every  sinner  that  lives  and 
moves  every  where  under  the  high  and  wide  heavens,  why 
should  you,  influenced  by  foolish  thoughts  suggested  by  the 
enemy,  exclude  and  separate  yourselves  from  thegrace  of  God? 
Houspost.  domin.  sept.  fol.  m.  62.  03.  ed.  Francof.  ad.  Vidar. 
1548. ' 


^64  SINLESS    PIlRFKCTION.  [Alt.   XII. 

The  other  error,  which  the  Confessors  condemn  in  this  Arti- 
cle is  the  belief  of 

Sinless  perfection. 

Many  enlightened  advocates  for  the  use  of  this  phraseology 
at  the  present  day,  explain  it  in  a  manner  perfecily  consistent 
with  the  word  of  God,  and  seem  inconsistent  only  in  retaining 
the  name,  whilst  they  reject  the  thing.  Others  entertain  opin- 
ions on  this  subject  calculated  to  foster  spiritual  pride,  and  at 
variance  with  truly  spiritual  views  of  our  own  unworthiness. 
The  point  in  question  is  not,  whether  believers  can  be  perfectly 
sincere  in  their  efforts  to  serve  God :  this  is  not  only  possible, 
but  necessary  to  the  character  of  a  true  believer.  Nor  is  the 
question  whether  we  can  attain  evangelical  perfection,  that  is, 
whether  we  can  perform  what  is  required  of  us  in  the  gospel  as 
the  condition  of  salvation,  viz.  repentance,  faith,  and  a  constant 
effort  to  fulfil  the  whole  law  of  God.  But  the  point  is,  can  a 
believer  yield  an  absolutely  perfect  obedience  to  all  the  requisi- 
tions of  the  divine  law,  by  the  omission  of  not  a  single  duty  in 
thought,  feeling,  word  and  deed,  and  by  the  commission  of  no 
act  of  thought,  feeling,  word  or  deed,  that  is  opposed  to  the  all- 
perfect  law  of  God?  That  we  cannot  attain  this  perfection  in 
the  present  life  is  evident,  from 

1.  The  most  unequivocal  declarations  of  the  sacred  volume. 
St.  John  expressly  pronounces  that  man  the  subject  of  self-de- 
ception, and  void  of  truth,  who  professes  to  have  no  sin.'  The 
same  doctrine  is  taught  by  the  apostle  Jaraes,^  who  declares  that 
in  many  things  we  all  offend,  and  by  other  inspired  pen-men.^ 

'  1  John  1:  8.  If  we  say  that  we  have  no  sin  we  deceive  ourselves  and 
the  truth  is  not  in  us. 

-  Ch.  3:  2.  For  in  many  things  we  offend  altogether. 

^  Eccles.  7:  20.  For  there  is  not  a  just  man  on  earth,  that  doeth  good 
and  sinneth  not.  Prov.  20:  9.  Who  can  say,  I  have  made  my  heart  clean, 
1  am  pure  from  my  sin  ? 


Chap.  XVII.]  SINLESS  PERFECTION.  205 

2.  It  is  evident  from  the  conflict  with  indwelling  sin,  which 
all  true  Christians  are  required  to  carry  on  till  death.  The 
apostle  Paul  declares  to  his  Galatian  fellow  Christians,  that  the 
flesh  lusteth  against  the  Spirit,  so  that  they  could  not  accom- 
plish even  those  holy  purposes  which  they  formed.^  And  to 
the  Romans  he  confessed  that  there  was  still  a  law  in  his  mem- 
bers opposed  to  the  better  dictates  of  his  judgment.'' 

3.  In  the  Lord's  prayer  we  are  taught  by  the  Saviour  him- 
self to  implore  pardon  for  our  daily  oflenoes.  But  where  could 
be  the  necessity  of  imploring  pardon,  if  we  had  committed  no 
offence  ? 

4.  The  law  of  God  requires  perfect  obedience  not  only  in 
outward  actions,  but  also  in  the  thoughts  and  affections  of  the 
heart.  This  obedience  moreover  must  be  universal,  and  per- 
fect in  degree.  But  what  mortal  can  with  truth  assert,  that 
his  heart  is  ever  glowing  with  seraphic  ardor  for  the  cause  of 
his  heavenly  Father,  and  can  challenge  the  omniscient  Jehovah, 
"  who  putteth  no  trust  in  his  saints,  and  before  whom  the  hea- 
vens are  not  clean,"  to  find  any  sin  in  him?^ 

5.  The  ancient  saints  confessed  their  short  comings ;  how 
then  shall  we  pretend  to  excel  them  in  holiness?* 

^  Gal.  5:  13.  17.  For,  brethren, — the  flesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh  :  and  these  are  contrary  the  one  to  tlie  otlier ;  so 
that  ye  cannot  do  the  things  that  ye  would. 

^  Rom.  7:  18 — 25.  For  I  know  that  in  me  (that  is  in  my  flesh)  there 
dwelleth  no  good  thing :  for  to  will  is  present  with  me  (this  was  not  the 
case  before  the  apostle's  conversion) ;  but  how  to  perform  that  which  is 
good  I  find  not. — For  I  delight  in  the  law  of  God  after  the  inward  man  (this 
also  he  could  say  only  after  his  conversion) ;  but  I  see  another  law  in  my 
members  warring  against  the  law  of  my  mind,  and  bringing  me  into  cap- 
tivity to  the  law  of  sin,  which  is  in  my  members.  O  wretched  man  that  I 
am  !     Who  shall  deliver  me  from  the  body  of  this  death  ? 

3  Job  15:  14—16. 

''  Psalm  130:  3.  If  thou,  Lord,  shouldest  mark  iniquities,  O  Lord,  who 
shall  stand]     Psalm  143:  2.     Enter  not  into  judgment  with  thy  servant ; 

34 


266  USE  OF  THE  SACRAMENTS.  [Art.  XIII. 

6.  If  any  believer  attained  the  state  of  perfection  on  earth, 
he  would  no  longer  need  the  daily  apphcation  to  the  blood  of 
the  Saviour  ;  but  might  be  justified  by  the  deeds  of  the  law, 
and  take  the  glory  to  himself ! 


ARTICLE   XIII. 

Of  the  use  of  the  Sacrmnents. 


Concerning  the  use  of  the  sacraments,  our  churches 
teach,  that  they  were  instituted  not  only  as  marks  of 
a  Christian  profession  amongst  men ;  but  rather  as 
signs  and  evidences  of  the  divine  disposition  towards 
us,  tendered  for  the  purpose  of  exciting  and  con- 
firming the  faith  of  those  who  use  them.  Hence  the 
sacraments  ought  to  be  received  with  faith  in  the 
promises  which  are  exhibited  and  proposed  by  them. 
They  therefore  condemn  those,  who  maintain,  that 
the  sacraments  produce  justification  in  their  recipi- 
ents as  a  matter  of  course  (ex  opere  operato,)  and 
who  do  not  teach  that  faith  is  necessary,  in  the  re- 
ception of  the  sacraments,  to  the  remission  of  sins. 

The  topics  of  this  article,  having  made  the  subjects  of  am- 
ple discussion  under  Articles  IX  and  X,  the  reader  is  referred 
thither  for  information  on  them. 

for  in  thy  sight  shall  no  man  living  be  justified.     Isaiah  64:  6.     But  we  are 
all  as  an  unclean  thing  :  and  all  our  righteousnesses  are  as  filthy  rags. 


Chap.  XVIII.]  RELIGIOUS    CEREMONIEfS.  ,  267 


ARTICLE     XIV. 

Of  Church  Orders. 

Concerning  church  orders  they  teach,  that  no  per- 
son ought  pubUcly  to  teach  in  the  church,  or  to  ad- 
minister the  sacraments,  without  a  regular  call. 

The  necessity  of  a  regular  call  to  the  gospel  ministry  was 
naturally  introduced  in  treating  of  the  officers  of  the  church 
under  Articles  VII.  and  VIII. 


CHAPTER   XVIII. 
OF  RELIGIOUS  CEREMONIES. 

Art.  XV.     Of  Religious  Ceremonies. 

Concerning  ecclesiastical  ceremonies  they  teach, 
that  those  ceremonies  ought  to  be  observed,  which 
can  be  attended  to  without  sin,  and  which  promote 
peace  and  good  order  in  the  church,  such  as  certain 
holy-days,  festivals,  &c.  Concerning  matters  of  this 
kind,  however,  caution  should  be  observed,  lest  the 
consciences  of  men  be  burdened,  as  though  such  ob- 
servances were  necessary  to  salvation.  Men  should 
also  be  apprised,  that  human  traditionary  observan- 


2G8  OF   FESTIVALS.  [Art.  XIV. 

ces,  instituted  with  a  view  to  appease  God,  to  merit 
his  favour,  and  make  satisfaction  for  sins,  are  con 
trary  to  the  gospel  and  the  doctrine  of  faith.  Where- 
fore vows  and  traditionary  observances  concerning 
meats,  days,  &c.  instituted  to  merit  grace  and 
make  satisfaction  for  sins,  are  useless  and  contrary 
to  the  gospel. 

T^  Tliis  article  asserts  in  regard  to  human  and  uninspired  reg- 
I  /ulations  in  church  matters  in  general,  what  the  Formula  of 
I Y  the  Lutheran  church  in  this  country  alleges  concerning  gov- 
/  ernment  and  discipline  in  particular  :  "  That  as  Jesus  Christ 
j  has  left  no  entire,  specific  formulary  of  government  and  disci- 
I  pline  for  his  church  ;  it  is  the  duty  of  every  individual  church 
to  adopt  such  regulations  as  appear  to  them  most  consistent 
with  the  spirit  and  precepts  of  the  New  Testament,  and  best 
calculated  to  subserve  the  interests  of  the  church  of  Christ."' 
There  can  be  no  doubt  of  the  applicability  of  this  principle  to 
ceremonies  and  forms  of  worship;  for  no  one  will  contend 
/  \  that  the  New  Testament  contains  a  "  specific  and  entire"  di- 
\  Vrectory  on  this  subject. 

Of  Festivals. 

Under  the  sanction  of  this  principle,  whilst  the  Confessors 
rejected  the  great  majority  of  fasts  and  holydays,  which  had 
accumulated  into  an  intolerable  burden  in  the  papal  church,  and 
seriously  interfered  with  the  temporal  duties  of  men  ;  they  re- 
tained on  the  ground  of  expediency  a  few  of  the  cardinal  holy- 
days,  which  had  been  instituted  in  the  earlier  ages  in  commem- 
oration of  the  fundamental  facts  of  the  Christian  religion:  such 
as  the  birth,  suffering,  resurrection  and  ascension  of  tlie  son  of 

'  Chapter  I.  sect.  5, 


Chap.  XVIII.]  OF    FESTIVALS.  209 

God  and  the  out-pouiing  of  the  Holy  Spirit.  Nor  does  their 
conduct,  on  tliis  subject,  appear  to  us  objectionable.  It  has 
been  no  small  part  of  the  wisdom  of  nations  to  perpetuate  the 
memory  of  salutary  events  and  illustrious  personages  by  various 
methods.  For  this  purpose  the  pencil  of  the  painter,  the  chisel 
of  the  statuary,  the  bold  designs  of  the  architect  and  the  high- 
est inspirations  of  the  poet  have  all  been  put  into  requisition  ; 
and  for  the  same  reason  have  the  wisest  nations  set  apart  par- 
ticular days,  to  commemorate  illustrious  personages  and  events 
in  their  history.  Christianity  addresses  herself  to  man  as  he  is, 
and  the  means  by  which  her  doctrines  are  perpetuated,  are 
adapted  to  the  laws  of  the  human  mind.  Hence,  on  the  same 
principle,  and  with  infinitely  greater  propriety,  the  Christian 
church  has  set  apart  particular  days,  to  keep  alive  in  the  forget- 
ful memories  of  her  children,  the  recollection  of  the  principal 
events  connected  with  the  establishment  of  our  holy  and  divine 
religion.  And  if  it  be  just  to  perpetuate  the  memory  of  the 
patriot,  who  liberates  his  country  from  the  yoke  of  foreign  bon- 
dage ;  how  much  more  is  it  proper  to  cherish  the  memory  of 
him,  who  delivered  a  world  from  the  servitude  of  the  arch-ene- 
my Satan.  If  he  who  bestows  temporal  blessings  on  his  country, 
is  justly  recollected  with  gratitude ;  much  more  should  the 
noblest  feelings  of  our  souls  be  called  into  action,  and  the  most 
fervent  gratitude  be  enkindled  in  our  hearts,  by  the  recollection 
of  him,  who  purchased  for  a  fallen  and  guilty  world  the  incal- 
culable blessings  of  eternal  life. 

But  there  is  another  aspect  of  this  subject  deserving  of  no- 
tice. Christianity  is  a  religion  designed  for  the  whole  mass  of 
mankind.  Now  matters  of  fact,  the  truth  of  which  rests  on  the 
testimony  of  the  senses,  are  most  intelhgible  to  the  great  body 
of  men ;  and  for  obvious  reasons  arising  from  the  structure  of 
the  mind,  best  calculated  to  make  an  impression  upon  them. 
Hence  the  very  pillars  on  which  Christianity  was  wisely  made 
to  rest,  are  matters  of  fact,  intelligible  in  every  language,  suited 


270  CHRISTMAS,  GOOD-FRIDAY,   EASTER,  ETC.  [Art.  XV. 

to  the  capacity  of  every  nation,  and  equally  applicable  to  all 
future  generations.  Without  admitting  these,  no  man  can  be 
a  Christian ;  and  a  sincere  and  cordial  belief  of  their  truth,  is 
closely  connected  with  the  character  of  a  tiue  disciple  of  our 
Lord.  Hence  every  rational  method,  actually  tending  to  ex- 
tend and  perpetuate  the  knowledge  of  these  facts,  must  exert  a 
salutary  influence  on  Christianity  itself.  The  disorders  and 
dissipation,  which  in  some  places  occur  on  these  days,  are 
remnants  of  papal  corruption ;  and  have  no  more  connexion 
with  the  rational  observance  of  these  festivals,  than  with  a  fast 
day  appointed  by  any  church  or  by  the  civil  authorities  of  our 
land.  The  only  days  thus  celebrated  by  the  Lutheran  church 
in  this  country  are  Christmas,  Good- Friday,  Easter,  Ascension 
day  and  Whitsunday. 

The  Confessors  however  justly  enter  their  protest  against 
the  undue  multiplication  of  such  human  enactments ;  as  well 
as  against  the  ascription  of  divine  authority  and  obligation  to 
them.  In  the  list  of  "  Abusus  Mutati,"  or  "  Abuses  correct- 
ed," which  was  presented  to  the  diet  along  with  this  Confes- 
sion, they  adduce  scripture  proof,'  which  clearly  establishes  the 
impropriety  of  the  errors  here  rejected. 

'  Matth.  15:  3.  But  he  (Jesus)  answered  and  said  unto  them,  Why  do 
ye  also  transgress  the  commandment  of  God  by  your  traditions  ?  v.  9. 
But  in  vain  they  do  worship  me  teaching  for  doctrines  the  commandments 
of  men.  And  in  reference  to  the  prohibition  of  meats^v.  11.  Not  that 
which  goeth  into  the  mouth,  defUeth  a  man  ;  but  that  which  cometh  out  of 
the  mouth,  this  defileth  a  man.  Rom.  14:  17.  For  the  kingdom  of  God  is 
not  meat  and  drink ;  but  righteousness  and  peace  and  joy  in  the  Holy 
Ghost.  1  Tim.  4:  1.  3.  Now  the  Spirit  speaketh  expressly,  that  in  the  latter 
times  some  shall  depart  from  the  faith,  giving  heed  to  seducing  spirits,  and 
doctrines  of  devils — forbidding  to  marry,  and  commanding  to  abstain  from 
meats,  which  God  hath  created  to  be  received  with  thanksgiving  of  them 
who  believe  and  know  the  truth.  Also  Acts  15:  10.  Col.  2:  16.  20.  See 
chap.  V.  of  the  Abuses. 


Chap.  XIX.]  OF    POLITICAL    AFFAIRS.  271 

CHAPTER  XIX. 
OF    CIVIL    GOVERNMENTS. 

Art.  XVI.  Of  Political  Affairs. 

In  regard  to  political  affairs  our  churches  teach, 
that  legitimate  political  enactments  are  good  works 
of  God ;  that  it  is  lawful  for  Christians  to  hold  civil 
offices,  to  pronounce  judgment  and  decide  cases 
according  to  the  imperial  and  other  existing  laws ; 
to  inflict  just  punishment,  wage  just  wars  and  serve 
in  them ;  to  make  lawful  contracts ;  hold  property ; 
to  make  oath  when  required  by  the  magistrate,  to 
marry  and  be  married. 

They  condemn  the  Anabaptists,  who  interdict  to 
Christians  the  performance  of  these  civil  duties.  They 
also  condemn  those  who  make  evangelical  perfection 
consist  not  in  the  fear  of  God  and  in  faith,  but  in 
the  abandonment  of  all  civil  duties :  because  the 
gospel  teaches  the  necessity  of  ceaseless  righteous- 
ness of  heart,  whilst  it  does  not  reject  the  duties  of 
civil  and  domestic  life,  but  directs  them  to  be  obser- 
ved as  of  divine  appointment,  and  performed  in  the 
spirit  of  Christian  benevolence.  Hence  Christians 
ought  necessarily  to  yield  obedience  to  the  civil 
officers  and  laws  of  the  land ;  unless  they  should 
command  something  sinful;  in  which  case  it  is  a 
duty  to  obey  God  rather  than  man.     Acts  4:   19. 


272  OF   CIVIL   GOVERNMENTS.  [Art.  XVI. 


Of  Civil  Governments. 

The  civil  government  under  which  the  Confessors  Uved  was 
one  of  various,  comphcated  and  oft  conflicting  relations.  The 
parties  concerned  were  the  emperor,  the  nobility,  the  people, 
and  the  pope  of  Rome.  But  apart  from  the  Komish  priesthood 
and  the  pope,  who  periodically  drained  Germany  of  immense 
sums  by  the  traffic  in  indulgences ;  it  is  well  known  that  the 
Germanic  Confederacy,  the  constitution  by  which  the  several 
states  of  that  interesting  country  were  then  held  together,  was, 
as  it  still  is,  entirely  too  feeble  to  regulate  the  conflicting  interests 
arising  in  peace,  or  to  unite  them  by  the  bond  of  a  common  in- 
terst  in  time  of  war.  It  moreover  contemplates  exclusively  the 
independence  and  privileges  of  the  princes,  whilst  it  makes  no 
provision  for  the  rights  and  interests  of  the  subjects.  These  are 
regulated  by  the  prince  and  government  of  each  circle  separately. 
Accordingly  the  inhaljitants  of  some  circles  enjoyed  a  good 
degree  of  prosperity  and  freedom,  whilst  those  of  others  were 
and  still  are  grievously  oppressed.  It  is  certainly  commendable, 
that  living  under  a  government  so  defective,  the  confessors 
should  have  uttered  not  a  word  inconsistent  with  the  purest 
principles  of  republicanism  ;  nay  that  they  even  asserted  to  the 
face  of  the  Emperor,  their  right  to  resist  such  laws  as  they 
deemed  sinful. 

I.  Tlie  Confessors  do  not  pronounce  any  particnlar  kind 
of  government  of  divine  origin.  The  different  forms  of  gov- 
ernment may  be  reduced  to  the  following  :  a)  Desjjotism^  or  the 
dominion  of  one  man,  whose  will  is  the  exclusive  law,  unres- 
tricted by  any  constitution,  or  by  nobility.  Of  this  kind  have  gen- 
erally been  the  governments  of  the  Asiatic  nations;  whose  sove- 
reigns sway  the  sceptre  of  absolute  control  over  the  life  and 
property  of  their  subjects.  The  governments  of  Russia,  Spain, 
and  Austria,  are  but  little  removed  from  this  form,  and  that  of 
Prussia  partakes   of  the  same  elements,     b)  Aristocracy,  in 


Chap.   XIX.]  THE  DIFKEKENT  FORMS  OK  CIVIL  GOVERNMENT.  273 


which  the  governiiieut  is  lodged  jii  the  hands  of  nobles,  c) 
Mixed  or  lim'tlcd  Mnnarclnj ;  m  which  the  power  is  vested 
jointly  in  a  king,  the  nobility,  and  representatives  of  tlie  people, 
according"  to  the  provisions  of  a  constitution.  This  form  of  gov- 
ernment is  found  in  England  and  France,  and  presents  many 
advantages  over  the  two  first  named,  d)  The  Democratic  or 
Republican  form  of  government ;  in  which  the  peojde  are  re- 
garded as  the  only  source  of  power;  which  is  exercised  by  re- 
presentatives and  executives  chosen  by  the  people  for  a  limited 
time,  and  responsible  to  them.  This  is  doubtless  the  most  per- 
fect form  of  government,  as  it  secures  in  the  highest  degree  the 
rights  and  happiness  of  all  its  citizens.  Of  this  fact  tlie  history 
of  our  own  favoured  country  affords  demonstrative  proof.  Un- 
der any  one  of  these  forms  of  government  the  principles  of  the 
Reformers  would  have  led  them  to  remain  obedient,  if  it  were 
administered  in  such  a  manner  as  to  secure  the  rights  and 
promote  the  happiness  of  its  members.  For  it  is  a  principle 
maintained  by  the  ablest  writers  on  political  philcsjphy,  that 
resistance  to  any  existing  government  becomes  proper  and  a 
duty,  only  when  the  grievances  actually  endured  or  with  cer- 
tainty foreseen,  outweigh  the  hazards  of  anarchy  and  violence 
always  attendant  on  revolutions.  Yet  the  seeds  of  liberty,  civil 
as  well  as  religious,  were  sown  by  the  Reformers  ;  and  the  same 
principles  which  led  them  to  protest  against  the  corruptions, 
and  resist  the  encroachments  of  the  Papal  hierarchy,  led  our 
fathers  to  erect  the  standard  of  liberty  on  these  Western  shores, 
exploded  the  absurd  doctrine  of  passive  obedience  to  kings,  and 
taught  the  crowned  heads  of  Europe,  that  their  sul^jects  have 
rights,  which  can  no  longer  be  trampled  on  with  the  impunity 
of  the  dark  ages.  The  salutary  influence  of  the  Reformation  on 
the  political  condition  of  Germany,  Denmark,  Sweden,  Swit- 
zerland, Holland,  Geneva  and  England,  is  well  known  to  all 
acquainted  with  the  history  of  modern  Europe.  Even  Russia, 
which,  belonging  to  the  Greek  or  Eastern  church,  did  not  sym- 
35 


274  iiFFKC'lS  OF  THE  UKFORMATiON  ON   CIVIL   LIBERTY.  [Art.    XVI. 


pathize  in  tlie  coinmotioiiK  that  leiit  the  Western  hierarchy, 
still  derived  incidentally  important  advantages  from  the  Refor- 
mation. Peter  I.  encouiaged  by  the  example  of  the  British 
king,  declared  liiinseif  the  head  of  the  Greek  church  in  liis  do- 
minions, and  independent  of  the  patriarch  of  Constantinople. 
And  the  religions  tolerance  of  the  czars  has  induced  many 
Protestant  colonies  from  Germany,  Poland  and  Holland,  to 
seek  a  home  in  the  bosom  of  their  empire. 

II.  In  this  artj.cle  the  Confessors  clearly  represent  the  wel- 
fare of  the  ^jeople  as  the  proper  end  of  all  civil  governments. 
The  legislative  power  is  to  be  exercised  in  the  production  of 
"just  laws."  The  judiciary  is  to  be  conducted  on  equitable 
principles  ;  "  for  the  judgment  to  be  given  is  just."  "  Just 
punishments"  alone  are  to  be  inflicted,  "  the  right  of  property," 
and  "  the  obligations  of  contracts  to  be  observed,"  and  "  the 
duties  both  of  civil  and  domestic  life  are  to  be  performed  in  the 
spirit  of  Christian  benevolence." 

All  human  government  is  but  an  approximation  to  justice  ; 
nor  is  it  possible  for  any  thing  short  of  infinite  wisdom,  either  to 
frame  a  code  of  Laws,  or  execute  one,  in  which  the  various  in- 
terests of  all  the  citizens  and  of  every  section  of  country  can  be 
perfectly  adjusted,  and  the  punishments  be  minutely  graduated 
to  every  shade  of  guilt.  Yet  the  worst  government  is  better 
than  entire  anarchy,  and  the  majority  of  human  polities  secure 
to  their  subjects  a  far  higher  degree  of  happiness,  than  could  be 
attained  without  them,  whilst  some  few  confer  on  man  all  the 
blessings  that  he  can  reasonably  ask.  Christianity  does  not  pre- 
scribe any  exclusive  form  of  government,  buttheobservanceof  its 
precepts  on  this  subject  will  alleviate  the  burdens  of  the  worst, 
and,  fully  acted  out,  will  eventually  conduct  to  the  adoption  of 
the  best  form,  under  which  man  is  capable  of  living.  It  clearly 
points  out  the  security  and  happiness  of  the  people,  as  the  end 
to  be  contemplated  ;  and  leaves  to  the  experience  and  judgment 
of  men  the  adoption  of  the  polity  by  which,  at  any  time  and  in 


Chap.  XIX.]         THE    PROPER    END    OF    ALL    CIVIL    GOVERNMENTS.  275 

any  nation  it  can  best  be  secured.  Had  the  divine  Saviour  pre- 
scribed any  form,  it  would  doubtless  have  been  the  republican  ; 
for  such  is  essentially  the  form  of  government  which  he  gave 
to  his  church,  as  may  be  seen  in  the  Formula  annexed  to  this 
volume.  But  the  grand  design  of  his  appearance  on  earth 
was  not  to  erect  a  political  fabric,  but  to  redeem  the  human 
family,  and  establish  a  spiritual  kingdom  ;  in  which  the  sons 
and  daughters  of  men,  by  nature  aliens  from  thecommon  wealth 
of  Israel,  should  be  elevated  intellectually  and  morally,  and 
qualified  for  citizenship  in  heaven,  for  participation  in  angelic 
felicity  in  the  celestial  empire  of  .Tehovah. 

III.  The  Confessors  hiadcate  the  justice  of  Tevolution  in 
those  governments,  which  fail  to  accomplish  the  just  end  of 
their  establishment. 

The  sacred  volume  commands  rulers  to  "  be  a  terror  not  to 
good  works,  but  to  the  evil ;"  to  be  "  ministers  of  God  for 
good  f^  to  execute  righteous  judgment,  and  "  shed  no  inno- 
cent blood."^  But  if  rulers  transgress  their  duty,  and  require 
aught  that  is  improper,  we  are  commanded  to  obey  God  rather 
than  man.^  Accordingly  the  Confessors  incorporate  the  same 
doctrine  in  their  exposition  of  the  principles  by  which  they  are 
governed,  and  expressly  declare,  that  obedience  to  civil  officers 
ceases  to  be  a  duty,  when  their  demands  on  us  are  inconsistent 
with  right.  But  if  it  be  a  duty  of  every  individual  under  such 
circumstances  to  refuse  obedience  to  existing  governments,  he 

*  Rom.  13:  3.  For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil. 
Wilt  thou  then  not  be  afraid  of  the  power  1  Do  that  which  is  good,  and 
thou  shalt  have  praise  of  the  same  ;  for  he  is  the  minister  of  God  to  thee 
for  good. 

^  Jerem.  22:  3.  Thus  saith  the  Lord  ;  execute  ye  judgment  and  righte- 
ousness and  deliver  the  spoiled  out  of  the  hand  of  the  oppressor  :  and  do 
no  wrong,  do  no  violence  to  the  stranger,  the  fatherless  and  the  widow  ; 
neither  shed  innocent  blood  in  this  place.     See  also  2  Chron.  19:  6.  7. 

^  Acts  4:  19.  But  Peter  and  John  answered  and  said  unto  them  ;  Whe- 
ther it  be  right  in  the  sight  of  God,  to  hearken  unto  you  more  than  unto 
God,  judge  ye. 


276  AMERICAN    REVOLUTION-  [Art.  XVI. 


should  do  it  in  a  manner  promising  success.  Combination 
among  the  oppressed  is  necessary  to  a  successful  resistance  of 
existing  governments,  and  therefore  proper.  And  combination 
of  the  oppressed  to  resist  their  oppressors  is  rebellion  ;  its  suc- 
cessful termination  revolution.  Hence  in  the  language  of  our 
illustrious  fathers  :  It  does  sometimes,  "  in  the  course  of  human 
events,  become  necessar}''  for  one  people  to  dissalve  the  political 
bands  wliich  have  connected  them  with  another  ;"  for  "  they 
hold  these  trntlis  to  be  self-evident:  That  all  men  are  created 
equal,  that  they  are  endowed  by  their  Creator  with  certain  un- 
alienable rights,  that  among  these  are  life,  liberty  and  the  pur- 
suit of  happiness. — That  to  secure  these  rights  governments 
are  instituted  among  men,  deriving  their  jgst  powers  from  the 
consent  of  the  governed.  That  whenever  any  form  of  govern- 
ment becomes  destructive  of  these  ends,  it  is  the  right  of  the 
people  to  aher  or  to  abolish  it,  and  to  institute  a  new  govern- 
ment," &c.  It  was  in  defence  of  these  }ninciples  that  our 
fathers  drew  the  sword  and  pledged  "their  lives,  their  fortunes, 
and  their  sacred  honour  ,"  and  a  righteous  God  smiled  upon 
their  efforts.  Under  the  wide  heavens  no  .other  land  can  be 
found,  in  which  the  great  mass  of  the  people  enjoy  so  large  a 
share  of  liberty  and  security  lor  their  e({ual  rights. 

Yet  is  there  a  class  of  our  population  in  regard  to  which 
these  fervid  inspirations  of  patriotism  above  quoted,  would  be 
the  keenest  irony.  Alas,  that  in  reciting  them,  the  image  of 
the  poor  enslaved  African  should  rise  up  to  our  view^,  wdio  after 
the  lapse  of  half  a  century,  yet  groans  in  bondage  among  us, 
a  reproach  to  our  political  system,  and  a  violation  of  the  rights 
of  "equal"  man!  To  the  honour  of  Pennsylvania  and  the 
States  north  of  her,  be  it  said,  that  they  have  given  liberty  to 
their  captives.  Some  Western  States  have,  in  constructing 
their  constitution,  nobly  excluded  slavery.  Our  Southern 
fellow-citizens  are  also  often  unjustly  censured  ;  for  not  only 
had  the  present  generation  no  agency  in  introducing  slavery 


Chap.    XIX.]      SLAVERY.       AMERICAN  COLONIZATION  SOCIETY.  i^77 

into  the  land  ;  the  great  majority  of  them  are  in  favour  of  some 
rational  plan  of  abolition.  Himself  a  native  of  a  slave  state, 
and  for  many  years  resident  among  slaves,  the  writer  is  con- 
vinced that  those  who  advocate  entire,  immediate  abolition,  do 
not  understand  the  subject.  This  great  work  has  its  difficul- 
ties. But  it  is  feasible.  The  experience  of  Great  Britain  has 
in  several  instances  demonstrated  it  on  a  small  scale.  Reason 
and  justice  demand  it;  and  the  recent  glorious  resolution  of 
the  British  parliament,  in  regard  to  their  West  India  Colonies, 
will,  we  trust,  place  it  beyond  all  doubt.  The  work,  in  justice 
to  the  master,  and  in  mercy  to  the  slave,  must  be  gradual ;  but 
its  commencement  ought  to  be  delayed  no  longer. 

The  American  Colonization  Society  was  doubtless  prompted 
by  the  noblest  princi|)les  of  human  nature,  and  has  hitherto 
exerted  a  most  salutary  influence  on  the  condition  and  pros- 
pects of  our  slave  population.  On  the  Christian  and  philan- 
thropist its  claims  are  strong :  because  it  has  already  introduced 
Christianity  and  civilization  into  a  portion  of  Africa,  and  bids 
fair,  if  sustained,  to  spread  their  blessed  influence  throughout 
that  benighted  land.  It  has  moreover  actually  given  liberty  to 
al)out  1000  slaves,  and  is  the  only  means  which  has  succeeded 
in  calling  the  deliberate  and  calm  attention  of  the  majority  of 
southern  slave-holders  to  the  subject  of  slavery  itself,  its  politi- 
cal, social  and  moral  evils  to  the  states  in  which  it  still  exists ; 
as  well  as  its  abstract  injustice  and  criminality  in  the  sight  of 
that  God,  "  who  out  of  one  blood  made  all  nations  of  men,  to 
dwell  on  the  face  of  the  earth."'  The  essays  and  speeches, 
which  it  has  elicited  from  our  ablest  orators,  statesmen  and 
philosophers,  in  slave-holding  states  as  well  as  elsewhere,  have 
shed  a  flood  of  light  throughout  the  community,  and  produced 
convictions  in  the  public  mind  without  which  the  cause  of 
the  poor  xlfrican  would  have  forever  remained  hopeless.  Yet, 
though  a  warm   friend  of  the   Colonization   Society   from  its 

'  Acts  17:  26. 


278  MODE  OF  ABOLITION.  [Alt.  XVI. 


origin,  the  writer  never  believed,  nor  can  he  yet  see  reason  to 
believe,  that  African  colonization  either  would  or  could  be  ex- 
tended so  far  as  to  remove  entirely  the  negro  from  our  land. 
Whilst  voluntary  colonization  in  Africa  and  elsewhere,  ought 
to  be  encouraged  ;  it  seems  almost  certain,  that  a  portion  of  our 
coloured  population  will  always  remain  amongst  us.  Coloniza- 
tion, moreover,  if  conducted  with  any  view  to  the  entire  re- 
moval of  our  slave  population,  will  require  a  previous  system  of 
legislation  for  the  manumission  of  the  whole  mass  within  a 
reasonable  time.  This  ought  to  be  a  simultaneous  step.  But 
when  laws  for  the  gradual  abolition  of  slavery  shall  have  been 
enacted,  the  inadequacy  of  foreign  colonization  will  appear  as 
clear  as  demonstration.  Many  will  moreover  be  unwilling  to 
remove  across  the  Atlantic,  to  an  unknown  land  ;  and  coercion 
would  be  unjust.  If  there  were  any  truth  in  the  argument 
that  the  descent  of  the  negro  from  Africa  requires  his  removal 
thither,  ours  by  parity  of  reasoning,  would  send  us  back  to 
Europe.  It  has  been  demonstrated  by  the  experience  of  non- 
slave-holding  States,  that  the  expense  of  free  labour  is  less  than 
that  of  feeding  and  clothing  the  slave,  together  with  the  inte- 
rest of  the  capital  invested  in  them,  and  risk  of  loss  by  their 
disease  or  death. 

From  all  these  considerations  it  would  appear  to  be  the  duty 
of  philanthropists  and  (christians  to  advocate  the  cause  of  coloni- 
zation in  Africa  and  elsewhere  ;  but  at  the  same  time  also  to 
maintain  the  justice  and  necessity  of  ^rarfwaZ  and  entire  aboli- 
tion by  legislative  provision  of  the  several  States.  It  is  -certain 
that  the  federal  government  of  our  nation,  is  precluded  by 
the  Constitution  from  interfeience  with  this  subjecf  by  any 
direct  enactment;  except  at  the  request,  or  by  consent  of  the 
slave-holding  States.  The  Northern  States  may  discuss  the 
subject,  and  appeal  to  the  patriotism  and  justice  of  their  South- 
ern fellow-citizens  ;  but  on  the  South  is  the  duty  of  legislative 
action  im  umbent.  In  tlie  arduous  attempt  to  remedy  a  desolat- 
ing evil,  in  which  the  present  generation  find  themselves  invn- 


Chap.  XIX.]  .MODE    OF    ABOLITION.  279 


cently  involved   by  the  guilt  of  tfieir  ancestors,  the  Northern 
States  ought,  and  it  is  thought  would  be  willing  to  lend  pecu- 
niary aid.     Into  what  nobler  or  more  salutary  and  patriotic 
channel  could  the  overflowing  streams  of  our  national  treasury 
be  made  for  a  season  to  flow?     If,  as  must  be  admitted,  the 
guilt  of  slavery  rests  exclusively  on  the  head  of  those  who  first 
riveted  the  chains  on  any  of  God's  creatures,  and  on  those  who 
refuse  to  strike  oft"  those  fetters  after  it  can  be  done  with  safety 
to  all  concerned  ;  then  must  the  North  come  in  for  a  large  por- 
tion of  the  guilt,  for  much  of  the  infernal  traffic  was  carried  on 
by  Northern  vessels.     But  in  this  noble  enterprise  there  should 
be  as  little  crimination  as  possible.    All  should  feel  that  crying 
injustice  was  inflicted  by  our  ancestors  on  the  poor  African,  by 
reducing  him  to  slavery,  and  that  we  become  partakers  of  their 
guilt,  if  we  protract  his  degradation,  and  delay  his  restoration 
to  the  unalienable  rights  of  man  any  longer  than  the  nature  of 
the  case  unavoidably  demands.     Let  the  American  patriot  re- 
collect the  language  of  his  fathers,  "  that  all  men  are  created 
equal,"  and  have  unahenable  rights,  among  which  is  "  liberty.''^ 
Let  him  remember,  that  with  these  words  on  their  lips,  they 
invoked  the  blessing  of  Heaven  on  their  struggle,  and  that  He 
who  rules  in  the  heaven  of  heavens  heard  their  cry.    Then  let 
him  look  at  the   poor  African,  doomed  to  drag  out  his  life  in 
slavery  amidst  us.     Let  him 

See  ill  his  soul,  involved  with  thickest  night, 
An  emanation  of  eternal  light, 
Ordain'd  'midst  sinking  worlds,  his  dust  to  fire, 
And  shine  for  ever,  when  the  stars  expire. 
Is  he  not  Man,  though  knowledge  never  shed 
Her  quick'ning  beams  on  his  neglected  head  ' 
Is  he  not  Man,  though  sweet  Religion's  voice 
Ne'er  bade  the  mourner  in  his  God  rejoice  \ 
Is  he  not  Man,  by  sin  and  suffering  tried  ? 
Is  he  not  Man,  for  whom,  the  Saviour  died  ? 


280  RELATION  BETWEEN  CHURCH  AND  STATE.  [Alt.   XVI. 

IV.  On  the  relation  between  Church  and  State,  the  Con- 
fessors inculcate  some  salutary  lessons. 

They  inveigh,  in  sec.  VII.  of  "  The  Abuses  Corrected," 
against  the  union  of  civil  and  ecclesiastical  power  in  the  bish- 
ops. They  condemn  the  practice  of  the  popes,  who  interfered 
in  the  political  government  of  Europe;  and  especially  their 
having  on  several  occasions  deposed  kings,  and  absolved  the 
inhahitants  of  different  countries  fro'm  their  allegiance  to 
their  political  riders.  Yet  they  were  not  called  on  to  discuss 
this  subject  at  length  ;  nor  had  the  circumstances  of  their  situa- 
tion led  them  to  its  thorough  and  impartial  investigation. — 
They  still  admitted,  not  that  church  should  govern  the  state  ; 
but  that  the  civil  government  might  to  a  certain  extent  man- 
age the  affairs  of  the  church. 

The  doctrine  of  the  New  Testament  on  this  subject  certainly 
is,  and  therefore  the  practice  of  all  Christian  countries  ought  to 
be,  that  church  and  state  he  kept  entirely  distiiict.  This  is 
evident  from  various  considerations  : 

a)  Christ  explicitly  declared  that  his  "  kingdom  is  not  of 
this  world,"  that  is,  that  it  is  not  a  temporal,  political  kingdom.' 

b)  He  no  where  assigns  to  ministers  of  the  gospel  any  po- 
litical duties :  as  such,  therefore,  they  have  none  such  to  per- 
form. If  their  fellow  citizens  choose  to  call  into  service  their 
talents,  experience  and  integrity  in  behalf  of  their  political  wel- 
fare, and  they  feel  at  hberty  to  engage  in  such  duties,  they  do  it 
as  citizens  of  the  country,  and  not  as  ministers  of  the  gospel. 
As  a  general  rule,  the  writer  believes,  that  ministers  of  the  gos- 
pel ought  not  to  engage  in  the  duties  of  political  office  ;  because 
their  sacred  caUing  may  well  engage  their  entire  time  and  tal- 
ents; and  there  are  always  men  enough  of  talent  and  integrity, 
who  are  both  able  and  willing  to  consecrate  their  time  to  the 
service  of  their  country.  We  are  inclined,  moreover,  to  enter- 
tain the  beUef,  that  in  the  present  tranquil  state  of  our  happy 

'  John  18:  36. 


Chap.  XIX.]  UNION  OP  CH.  and  state  contrary  to  the  n.  t. 


281 


coimtrj(;n/ew  men,  whose  hearts  are  rightly  engaged  in  the  du- 
ties 9^5- Jhe  Christian  ministry,  will  be  found  willing  to  engage 
in  political  life.  In  times  of  great  emergency,  however,  when 
the  liberties  of  a  country  are  in  imminent  danger,  it  would  seem 
to  be  a  paramount  duty,  incumbent  on  all  citizens,  in  every  pos- 
sible manner  to  co-operate  with  the  constituted  autiiorities  of 
the  land,  to  avert  impending  danger.  Among  the  most  zealous 
champions  of  American  liberty  were  the  Rev.  Dr.  Witherspoon 
of  the  Presbyterian  church,  and  General  Muhlenberg,  who 
after  having  laboured  for  years  in  the  Lutheran  ministry,  aided 
in  fighting  our  country's  battles,  and  afterward  was  elected 
Speaker  in  the  American  Congress. 

c)  Christ  no  where  enjoins  on  political  rulers  as  such,  any 
share  in  the  management  of  his  church.  On  the  contrary,  he 
has  appointed  some  person  in  the  church  for  the  performance  of 
every  duty  enjoined  on  the  church.  Hence,  when  by  an  un- 
hallowed union  of  Church  and  State,  civil  rulers  as  such  assume 
the  privilege  of  exercising  certain  ecclesiastical  rights,  they  per- 
form duties  which  the  Head  of  the  church  assigned  to  others. 

d)  It  is  absurd  to  suppose,  that  the  king,  or  any  other  civil 
ruler,  who  as  such  has  received  no  ecclesiastical  ordination  or 
power,  should  be  the  fountain  of  all  spiritual  authority  ;  that 
they,  who  are  elevated  to  office  without  the  necessity  of  any 
spiritual  quahfications,  should  wield  the  most  important  spirit- 
ual influence  in  the  church.  If  civil  rulers  possess  the  qualifi- 
cations required  in  scripture  for  any  office  in  the  Church,  they 
ought  undoubtedly  to  be  eligible  to  office  as  well  as  others,  yea 
their  high  standing  and  extensive  influence  among  men,  aflbrd 
them  special  opportunities  of  actively  promoting  the  kingdom 
of  Christ.  Yet,  when  they  act  as  officers  of  the  church,  they 
do  so  not  by  virtue  of  their  political  station,  but  of  their  ecclesi- 
astical election.  And  if  they  bring  disgrace  on  their  brethren 
in  Christ  by  any  impropriety  of  conduct,  they  ought  to  be  dis- 
ciplined by  the  church,  regardless  of  their  civil  office. 

36 


282  STRUCTURE  OF  OUR  GOVERNMENT.  [Art.  XVl. 

V.  In  strict  accordance  with  all  these  principles,  is  tbe  happy 
form  of  government,  adopted  by  our  revolutionary  fpiffrle.^^. 

This  consists  of  one  National  ox  General  Govenuneiit^  and 
a  number  of  State  Governments.  The  former  is  a  government 
of  specified  and  limited  powers :  the  latter  of  reserved  rights, 
embracing  all  the  objects  of  legislation  necessary  to  the  well- 
being  of  the  citizens,  which  have  not  been  expressly  granted  to 
Congress  by  the  national  Constitution,  or  which  are  not  neces- 
sarily implied  in  the  powers  thus  given.  The  powers  of  the 
general  government  are  divided  between  its  Legislative,  Exe- 
cutive and  Judicial  branches.  The  former  are  confided  to 
Congress  ;  which  consists  of  a  House  of  Representatives  and  a 
Senate,  each  of  which  may  dissent  from  the  acts  of  the  other. 
The  concurrence  of  both,  together  with  the  signature  of  the 
President,  or  a  majority  of  two  thirds,  if  he  object,  is  necessary  to 
the  enactment  of  a  law. 

The  Senate  however  sustains  a  threefold  character,  as  a 
branch  of  the  legislature,  as  a  judicial  court  for  the  trial  of  im- 
peachments, and  as  a  part  of  the  executive  power  to  approve 
or  disapprove  the  appointments  of  the  President,  and  to  ratify 
or  reject  treaties  with  foreign  powers. 

The  Execntive  power  of  the  government  is  vested  in  a  Pre- 
sident, and  certain  Executive  Departments,  the  incumbents  of 
which,  together  with  the  Vice  President  and  the  Attorney  Ge- 
neral, at  present  constitute  his  cabinet.  The  constitution  recog- 
nizes these  departments,  and  states  that "  appointments  may  be 
made  by  the  heads  of  them."  The  departments  now  establish- 
ed are,  that  of  State,  of  the  Treasury,  of  the  Navy,  and  of  War: 
together  with  the  Post-oflSce  department. 

The  Judicial  power  of  the  federal  government  is  vested  in  a 
Supreme  Court,  which  at  present  is  composed  of  seven  judges, 
who  also  hold  circuit  courts  in  the  different  districts,  into  which 
the  United  States  are  divided  for  this  purpose. 

These  are  the  general  features  of  that  happy  form  of  national 


Chap.  XIX.]     DIFrERENT  THEORIES  OF  OUR  NAT.  GOVERNMENT.  283 

government,  under  which  we  Hve,  for  w^hich  our  warmest  grati- 
tude is  due  to  the  God  of  nations,  and  which  every  good  citizen 
is  bound  to  study  and  defend.  As  the  Constitution,  under 
which  our  government  is  conducted,  was  unavoidably  couched 
in  general  terms,  and  could  not  descend  to  the  detail  of  particu- 
lars, some  diversity  has  arisen  in  the  construction  given  to  some 
of' its  parts,  and  several  different  theories  have  been  adopted  to 
support  respectively  each  construction,  a)  That  Constitution 
has  recently  been  regarded  by  a  few  as  a  contract  between 
separate,  iudependent  and  sovereign  States,  for  the  mainte- 
nance of  a  government  which  shall  have  charge  of  some  speci- 
fied interests,  common  to  them  all.  This  construction  would 
make  our  happy  country  not  one,  but  many  nations ;  and  by 
giving  to  each  State  the  power  to  imUify  and  refuse  obedience 
to  the  laws  of  the  general  government,  it  entirely  destroys  the 
efficiency  of  the  national  union,  and  would  make  it  little  better 
than  the  wretched  confederacy  of  the  Germanic  empire.  Any 
State,  or  number  of  States,  might  nullify  a  declaration  of  war, 
believed  by  all  the  other  States  to  be  absolutely  necessary  in 
self-defence,  and  might  refuse  to  take  part  in  it.  Civil  discord 
would  thus  inevitably  ensue,  our  happy  country  be  rent  in 
pieces,  and  the  hands  of  our  citizens  be  bathed  in  their  bro- 
thers' blood.  We  would  suppose  the  fallacy  of  this  construc- 
tion placed  beyond  all  doubt,  by  that  single  clause  of  the  United 
States'  Constitution,  l)y  virtue  of  which  the  Judges  of  all  the 
State  Courts  are  required  to  take  and  have  taken  an  oath,  to 
support  the  Constitution  of  the  United  States  and  laws  of  Con- 
gress, "  any  tiling  in  their  Stale  Constitutio7i  or  laws  to  the 
contrary  iiottoithstanding.''^ 

b)  Others  have  regarded  it  as  a  contract  not  of  the  people  in 
their  primary  capacity,  but  between  all  the  several  States  as 
such,  for  the  purposes  above  specified ;  reserving  to  each  State, 
not  the  right  of  nullifying  any  law  of  Congress  and  remaining 
in  the  Union,  but  the  right  of  peacefully  seceding  from  their  con- 


284  TRUE  NATURE  OF  OUR  NATIONAL  GOVERNMENT.  [Alt.  XVI. 


nexion  with  the  union,  when  they  believe  themselves  oppres- 
sed either  by  the  operations  of  the  government  in  its  constitu- 
tional structure,  of  which  they  have  correct  views,  or  by  its 
corrupt  administration.  The  principal  error  in  this  view  of  the 
subject  seems  to  be,  that  secession  is  regarded  as  a  constitu- 
tional right,  that  is,  a  right  guaranteed  by  the  Constitution. 
Thus  to  withdraw  and  renounce  his  allegiance  to  any  govern- 
ment, by  which  he  is  wantonly  and  seriously  oppressed,  is 
doubtless  the  indefeasible  right  of  man  ;  but  it  is  based  in  the 
laws  of  nature,  not  in  the  provisions  of  the  Constitution,  and 
ought  always  to  be  called  by  its  right  name,  revolution ;  in 
order  that  the  people  may  not  be  deceived  by  false  names,  and 
plunge  into  the  dangerous  wdiirlpool  of  revolution  before  they 
maturely  survey  the  rocks  and  cliffs  on  which  they  may  be 
wrecked. 

c)  It  is  regarded  as  a  contract  between  all  the  people  or  citi- 
zens of  the  different  states,  in  their  elementary  or  primary 
capacity,  to  establish  and  maintain  a  government  for  certain 
limited  and  specified  purposes  of  general  good  ;  it  being  agreed 
that  all  powers  not  expressly  given  to  the  general  government, 
or  actually  necessary  to  the  execution  of  the  trust  thus  specifi- 
cally granted,  are  reserved  hy  the  people  to  be  exercised  in  their 
State  governments  :  that  the  Constitution  of  the  United  States 
and  the  laws  of  Congress,  constitutionally  enacted,  are  "  the 
supreme  law  of  the  land,"  that  from  any  supposed  unconstitu- 
tional law  of  Congress  the  recourse  of  the  citizen  believing  him- 
self aggrieved,  is  to  the  Supreme  Court  of  the  United  States  : 
that  there  is  no  right  of  nullification  or  of  secession  in  the  citi- 
zen or  States,  except  in  such  cases  as  by  the  unalienable  rights 
of  man  justify  revolution. 

That  the  framers  of  our  national  Constitution  regarded  it  as 
a  contract  of  the  people  in  their  primary  capacity,  and  not  of  the 
States,  is  expressly  asserted  by  the  first  clause  of  the  instru- 
ment itself.  "  We  the  peopld^  of  these  United  States,  <fec. 
That  it  is  a  government  of  limited  and  specified  powers,  is  evi- 


Ciiap.  XIX.]  DUTY   OP   THE   CHRISTIAN    PATRIOT.  285 

dent  because  the  constitution  enumerates  those  powers,  and  be- 
cause it  expressly  declares,  that  all  the  powers  not  specifically 
granted  to  Congress  are  retained  by  the  States  severally.  The 
principle  of  granting  to  Congress  additional  powers  by  unlimited 
construction  of  the  Constitution,  is  therefore  obviously  incon- 
sistent with  the  genius  of  our  government ;  and,  if  not  opposed, 
would  soon  entirely  change  the  happy  balance  of  power  between 
the  State  and  general  governments  established  by  our  fathers, 
and  terminate  in  consolidation. 

This  view  of  our  national  constitution  has  been  and  still  is 
entertained  by  the  great  mass  of  our  ablest  statesmen.  It  is  en- 
tertained by  the  Supreme  Court  itself,  the  highest  authority  for 
expounding  the  constitution  and  laws  of  the  union,'  and  has 
recently  been  set  forth  in  colours  that  cannot  be  mistaken  in  the 
able  and  lucid  proclamation  of  the  President  of  the  United 
States  :^  "  The  people  of  the  United  States  formed  the  Consti- 
tution ;  acting  through  the  State  Legislatures  in  making  the 
compact  to  meet  and  to  discuss  its  provisions,  and  acting  in  sepa- 
rate Conventions  when  they  ratified  those  provisions ;  but  the 
terms  used  in  its  construction,  show  it  to  be  a  government,  in 
which  the  people  of  all  the  States  collectively  are  represented. 
— The  Constitution  of  the  United  States,  then,  forms  a  govern- 
ment, not  a  league. — It  is  a  government  in  which  all  the 
people  are  represented,  which  operates  directly  on  the  people 
individually,  not  upon  the  States.  But  each  State  having  ex- 
pressly parted  with  so  many  powers  as  to  constitute  jointly  with 
the  other  States  a  single  nation,  cannot  from  that  time  possess 
any  right  to  secede,  because  such  secession  does  not  break  a 
league,  but  destroys  the  unity  of  a  nation,"  (fee.  The  different 
predilection  of  our  citizens,  for  a  free  or  a  rigid  construction  of 

*  See  Decision  of  the  Supreme  Court  of  the  United  States,  in  Harrison 
vs.  Hunter's  lessee.  I  Wheaton's  Reports  323. 

*  See  the  Proclamation  of  Andrew  Jackson,  President  of  the  United 
States,  in  regard  to  the  convention  of  South  Carolina,  December  10,  1832. 


286  CONGRESS   CANNOT   MAKE    ANY  [Art.  XVI. 

tlie  Constitution  in  reference  to  the  powers  of  the  general  gov- 
ernment, are  the  basis  (so  far  as  principle  is  concerned)  of  the 
distinction  between  the  two  great  national  parties  which  have 
from  the  beginning  existed  in  our  land.  ^  Violent  party  spirit, 
especiall}^  wlien  based  on  no  political  principles,  but  amounting 
to  mere  contest  for  office,  is  doubtless  unchristian  and  danger- 
ous ;  but  the  intelligent  and  upright  intellectual  conflict  about 
the  principles  of  our  government  and  the  influence  of  parti- 
cular laws,  that  is,  genuine,  honest  party  spirit,  is  the  duty  of 
every  faithful  citizen  and  friend  of  his  country,  and  is  necessary 
to  the  purity  of  our  politicalinstitutions.  It  is  for  these  reasons 
that  we  have  felt  it  a  duty  to  expand  our  remarks  on  this 
article  of  the  Confession,  farther  than  we  would  otherwise  have 
been  disposed  :  especially  as  principles  of  the  most  dangerous 
nature  have  been  boldly  asserted  in  some  sections  of  our  coun- 
try, and  it  thus  becomes  more  imperiously  the  duty  of  every 
Christian  patriot  to  study  the  principles  and  vindicate  the 
integrity  of  our  happy  political  institutions. 

The  establishment  of  any  religion  by  la7v,  is  happily  and 
explictly  forbidden  in  the  Constitution  of  the  Union.  Our  fa- 
thers justly  believed,  that  religion  ought  now,  as  was  the  case 
in  the  days  of  the  apostles,  be  left  to  take  care  of  itself.  Hence 
they  regarded  the  Federal  Government  as  a  compact  (ormed  for 
civil  and  not  religious  purposes  ;  and  its  designs  are  fully  ac- 
complished, its  appropriate  functions  fully  discharged,  when  it 
has  secured  and  regulated  our  civil  interests.     It  is  inhibited 

^  The  structure  of  the  several  State  governments  varies  much,  and  is 
more  or  less  republican,  according  as  the  right  of  sufTrage  and  eligibility  to 
office  are  more  or  less  generally  extended,  and  according  to  the  number  of 
public  offices  which  are  filled  not  by  executive  appointment,  but  by  popular 
election. 

It  is  worthy  of  note,  that  whilst  the  patriots  of  the  South  have  been  dis- 
tinguished for  their  able  opposition  to  the  increase  of  power  in  the  national 
government  by  latitudinarian  construction  of  the  Constitution ;  their  State 
governments  are  less  republican  than  those  of  their  Northern  brethren. 


Chap.  XIX.]  RELioious  establishment.  287 

from  establishing  any  religious  test,  or  in  any  way  interfering 
with  the  rights  of  conscience.  It  is  unquestionable,  that  the 
prosperity  of  tbe  Christian  religion  and  the  permanence  of  our 
fabric  of  civil  government,  depend  on  a  firm  resistance  to  the 
least  abandonment  of  this  ground.  The  writer  does  not  be- 
lieve any  sect  in  the  nation,  nor  even  the  leaders  of  any  Pro- 
testant church  either  contemplate  or  would  desire  an  establish- 
ment by  law ;  but  if,  at  any  time,  symptoms  of  such  a  disjwsi- 
tion  should  appear,  he  would  regard  it  the  duty  of  all  true 
Christians  to  unite  not  only  with  each  other,  but  also  with  in- 
fidels and  deists  to  resist  the  attempt. 

Our  government,  therefore,  according  to  its  institutions,  can 
neither  persecute  nor  tolerate  persecution.  How  fully  the  illus- 
trious reformer  Luther  coincided  with  these  views,  even  at  a 
time  when  some  other  Reformers  observed  a  different  practice, 
is  seen  from  his  own  nervous  language:'  "  Do  you  say,  the 
civil  government  should  indeed  not  force  men  to  believe,  but 
07ily  interfere  in  order  that  the  ijeople  be  not  led  astray  by 
false  doctrine  7  and,  hoio  could  heretics  otherwise  be  put 
down  ?  I  answer,  to  counteract  heresy  is  the  business  of  min- 
isters, not  of  the  civil  rulers.  Here  a  different  course  must  be 
pursued,  and  other  weapons  than  the  sword  must  fight  these 
battles.  The  word  of  God  must  here  contend  ;  if  this  proves 
unavailing,  neither  can  civil  governments  remedy  the  evil, 
though  they  should  deluge  the  earth  in  blood.  Heresy  is  an 
intellectual  thing,  that  cannot  be  hewn  by  the  sword,  nor  burn- 
ed with  fire,  nor  drowned  with  water.  The  word  of  God  alone 
can  subdue  it,  as  Paul  says,  '  The  weapons  of  our  warfare  are 
not  carnal,  but  mighty  through  God  to  the  pulling  down  of 
strong  holds,  casting  down  imaginations  and  every  high  thing 
that  exalteth  itself  against  the  knowledge  of  God,  and  l)ringing 
into  captivity  every  thought  to  the  obedience  of  Christ.' "  2  Cor. 
10:  4.  5. 


•  See  Luther's  works,  (Walch's  edition)  Vol.  10.  p.  461. 


288  THE    MILLENNIUM.  [Alt-  XVII. 


CHAPTER  XX. 

THE    MILLENNIUM. 

Art.  XVII.    Of  Chrisfs  Return  to  Judgment. 

Our  churches  also  teach,  that  at  the  end  of  the 
world,  Christ  will  appear  for  judgment ;  that  he  will 
raise  all  the  dead ;  that  he  will  give  to  the  pious  and 
elect,  eternal  life  and  endless  joys  ;  but  will  condemn 
wicked  men  and  devils  to  be  punished  without  end. 

They  reject  the  opinions  of  the  Anabaptists,  who 
maintain,  that  the  punishment  of  devils  and  con- 
demned men,  will  have  an  end  :  in  hke  manner  they 
condemn  those,  who  circulate  the  Judaizing  notion, 
that  prior  to  the  resurrection  of  the  dead,  the  pious 
will  engross  the  government  of  the  world,  and  the 
wicked  be  every  where  oppressed.  [German  :  The 
pious  will  establish  a  separate  temporal  government 
and  all  the  wicked  be  exterminated.] 

The  principal  subjects  touched  on  in  this  article,  are  the 
Millennium,  the  resurrection,  the  judgment,  and  future  eternal 
state  of  the  righteous  and  the  wicked. 

The  Millennium. 

I.  The  Confessors  in  this  article  justly  repudiate  the  idea, 
which  had  dazzled  the  imaginations  of  the  ancient  Jews  and 


Chap.  XX.]  NATURE    OF   THE  MILLENNIUM.  289 

Chiliasts,  and,  it  seems,  found  some  advocates  also  among  the 
Anabaptists  of  the  sixteenth  century,  that  the  blessed  Saviour 
would  in  the  latter  day  personally  appear  on  earth,  and  estab- 
lish a  theocracy  not  unlike  that  of  the  Old  Testament*  The 
sacred  volume  however  no  where  inculcates  this  doctrine,  al- 
though it  evidently  does  predict,  what  has  long  been  the  cher- 
ished object  of  the  Christian's  prayer,  that  there  will  be  an  ex- 
traordinary and  universal  diffusion  of  the  gospel  over  the  whole 
earth,  prior  to  the  close  of  the  present  economy.  Nor  do  the 
scriptures  teach,  that  in  this  latter  day  of  glory  for  Zion,  the 
gospel  will  be  received  by  every  individual  of  the  human  fami- 
ly. For  although  there  will  be  extraordinary  outpourings  of 
the  Holy  Spirit,  these  sacred  influences  will  still  not  be  irresisti- 
ble, and  therefore  it  is  not  probable  that  all  without  exception 
will  submit  to  them.  The  rising  race,  moreover,  would  still 
exhibit  the  fruits  of  their  depraved  nature,  until  brought  under 
the  influence  of  godliness  ;  and  even  Christians  themselves  will 
be  sanctified  but  in  part,  willstillexhibit  the  evidencesof  human 
frailty. 

But  the  millennium  will  consist  of  an  extraordinary  and 
general  diffusion  of  Christianity  successively  among  all  the  na- 
tions of  the  earth,  effected  through  the  increased  application  of 
the  appointed  means  of  grace  in  all  their  legitimate  forms,  by 
professing  Christians,  accompanied  by  extraordinary  effusions 
of  the  Holy  Spirit. 

*  The  fact  that  even  the  ancient  Jews  fixed  its  duration  at  1000  years, 
arose,  it  is  thought,  from  a  mystical  interpretation  of  the  Mosaic  narrative 
of  creation.  A  thousand  years  being  as  but  one  day  with  God,  it  was  con- 
jectured that  the  first  six  days  of  creation  represent  6000  years  of  toil  and 
adversity ;  but  the  seventh  or  sabbath  day  was  regarded  as  a  type  of  a  thou- 
sand years'  rest  and  prosperity  to  God's  people  on  earth.  In  the  New  Tes- 
tament, the  same  name  and  term  of  duration  have  found  corroboration  from 
a  passage  in  Revelation,  (ch.  20:  2.  3.,)  supposed  to  refer  to  the  future 
glorious  spread  of  the  gospel,  in  which  Satan  is  said  "  to  have  been  bound 
1000  years." 

37 


290  NATURE    OF    THE    MILLENNIUM.  [Aft.  XVII. 


II.  The  grounds  of  expectation  for  the  universal  extension 
of  Christianity  are  various  and  satisfactory. 

a)  It  is  ])i'obable  from  the  very  design  of  the  gospel.  All  men 
and  all  nations  are  alike  subject  to  the  evils  of  sin  ;  and  if  the 
deliverance  offered  in  the  gospel  is  desirable  for  one  nation,  it  is 
equally  so  for  the  others,  b)  The  benevolence  of  God  regards 
not  persons  ;  but,  in  all  nations,  those  of  similar  character  are 
alike  pleasing  to  him.  It  would  seem  accordant  then  with  that 
benevolence,  which  sent  the  gospel  to  some  nations,  to  publish 
it  eventually  to  all.  These  reasons,  though  by  no  means  con- 
clusive, possess  some  force,  c)  It  is  rendered  still  more  proba- 
ble by  the  fact,  that  the  Saviour  himself  made  provision  for  its 
universal  diffusion.  The  order  of  men,  whom  he  commission- 
ed as  heralds  of  the  cross,  was  made  perpetual ;  and  a  promise 
given  of  his  constant  presence  and  blessing,  d)  He  gave  them, 
moreover,  an  express  command  to  "  preach  the  gospel  to  every 
creature,"  "  to  make  disciples  of  all  nations,"  and  to  prosecute 
their  work  until  "  the  end  of  the  world."  e)  But  that  the  king- 
dom of  the  Messiah  actually  will  he  extended  over  the  v)]iole 
earth,  is  rendered  absolutely  certain,  because  the  sacred  volume 
has  expressly  predicted  the  fact,  not  only  in  figurative  lan- 
guage,' but  also  in  literal  and  express  terms.*^ 

'  Isaiah  2:  2.  And  it  shall  come  to  pass  in  the  last  days,  that  the  mountain 
of  the  Lord's  house  shall  be  established  on  the  tops  of  the  mountains,  and 
shall  be  exalted  above  the  hills,  and  all  nations  shall  flow  unto  it.  Rev.  11: 
15.  And  the  seventh  angel  sounded,  and  there  were  great  voices  in  heaven, 
saying,  The  kingdoms  of  this  world  are  become  the  kingdom  of  our  Lord  and 
of  his  Christ,  and  he  shall  reign  for  ever  and  ever.  Dan.  2:  34.  35.  Psalm 
72:  8—11.  Rev.  20:  2.  3. 

2  Gen.  22:  18.  In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed. 
Psalm  2:  8.  I  shall  give  thee  the  heathen  for  thine  inheritaiice,  and  the 
uttermost  parts  of  the  earth  for  thy  possession.  Matth.  24:  14.  And  this 
gospel  of  the  kingdom  shall  he  pi-eached  in  all  the  loorld,  for  a  witness  unto 
all  nations,  and  then  shall  the  end  come.  Malachi  1:  11.  From  the  rising 
of  the  sun  even  to  the  going  down  of  the  same,  my  name  shall  be  great 
among  the  Gentiles,  saith  the  Lord  of  hosts. 


f'hap.  XX.]     HOW  THir.  millennium  is  to  be  brought  about.  '291 

III,  Tlie  means,  by  which  this  glorious  era  is  to  be  ushered 
in,  are  none  other  than  those  appointed  in  God's  word. 

a)  They  are  amply  sufficient.  The  word  of  God  is  able  to 
awaken,  enlighten,  convert  and  save  millions  of  sinners  as  well 
as  a  single  one.  The  preaching  of  the  word  might  in  less  than 
a  century,  as  well  be  extended  to  every  rational  creature  on 
earth,  as  to  the  200,000,000  who  now  enjoy  it ;  if  professing 
Christians  were  generally  animated  by  a  zeal  and  devotion 
worthy  of  the  sacred  cause  they  have  espoused,  of  the  exalted 
and,  glorious  hopes  which  they  cherish.  Prayer,  the  fervent, 
effectual  prayer  of  the  righteous,  can  be  made  for  the  whole 
world  as  well  as  for  part  of  it.  And  who  can  venture  to  doubt, 
that  the  blessing  of  the  divine  Spirit  would  not  only  be  poured 
out  commensurate  to  the  Zealand  fidelity  with  which  the  Pauls 
of  modern  days  would  plant  and  the  ApoUoses  water,  but  in 
far  more  abundant  effusions  ?  Yea,  has  not  God  himself  saitl, 
"  I  will  pour  out  my  Spirit  upon  all  flesh" — before  the  great 
and  terrible  day  of  the  Lord  come  ?^ 

b)  God  has  not  appointed  any  other  instrumentality  to  ac- 
complish this  glorious  work.  Yes,  hear  it,  ye  Christians,  ye 
who  profess  to  love  your  Saviour,  he  has  predicted  the  univer- 
sal spread  of  the  gospel,  and  promised  his  blessing  on  the  means 
which  ye  now  possess,  having  informed  us  of  no  other.  But 
how  inadequate  are  the  present  exertions  of  his  people  !  How 
little  are  you  doing  to  usher  in  the  latter  day  glory !  How 
much  more  might  you,  how  much  more  must  you  do,  before 
the  gospel  of  the  kingdom  can  be  preached  to  all  nations. 
How  much  more  zealous  and  frequent  must  be  your  prayers 
to  the  Lord  of  the  harvest  for  an  increase  of  labourers !  How 
much  more  liberal  must  you  be  in  aiding  those  to  prepaie  for 

^  Joel  2:  28.  And  it  shall  come  to  pass  afterward,  that  I  will  pour  out 
my  Spirit  upon  all  flesh,  and  your  sons  and  your  daughters  shall  prophesy, 
your  old  men  shall  dream  dreams,  your  young  men  shall  see  visions,  &c.  &c. 


292  DUTY  OF  CHRISTIANS  AND  MINISTERS,  [Art.  XVII. 

the  glorious  work,  who  are  unahle  to  sustain  themselves  through 
their  course  of  preparation  !  How  much  more  attentive,  my 
Christian  brethren,  must  we  be  to  seek  out  such  from  among 
the  fruits  of  revivals,  who  at  our  meetings  for  prayer,  evince 
more  than  ordinary  gifts  and  graces  !  Were  every  Christian, 
and  especially  every  minister,  as  faithful  as  he  ought  to  be  in 
regard  to  this  matter,  the  number  of  labourers  would  soon  be 
doubled  and  trebled,  and  glorious  things  be  accomplished  for 
Zion.  Have  we  not  reason  to  doubt  the  sincerity  of  our  prayers 
to  the  Lord  of  the  harvest,  whilst  we  feel  so  indifferent  whether 
or  not  they  are  answered  ?  Whilst  in  all  probability  there  are 
many,  at  least  some  in  ever}^  one  of  our  churches,  whom  the 
Lord  has  made  wilhng,  if  we  would  but  show  them  the  lament- 
able condition  of  the  heathen  world,  and  even  the  moral  wastes 
of  Christian  countries.  How  many  benevolent  enterprises  are 
languishing  through  the  penury  of  Christians  !  How  many 
through  their  indisposition  to  participate  in  the  labours  of  bene- 
volence. Millions  more  of  bibles  and  other  valuable  books 
might  now  be  advantageously  distributed  through  the  different 
nations  of  the  earth.  Missionaries,  Tracts,  and  Sabbath-Schools 
might  be  increased  almost  without  limit.  In  short  it  is  literally 
true,  the  "  field"  for  Christian  benevolence  "  is  the  world,"  and 
every  rational  scheme,  however  old  or  new,  which  in  its  nature 
is  resolvable  to  one  or  other  of  the  appointed  means  of  grace  or 
command  of  God's  word,  deserves  and  should  receive  support 
from  the  children  of  God.  Does  not  love  to  his  neighbour  re- 
quire every  Christian  to  take  part  in  the  benevolent  operations 
of  the  day  7  Does  not  the  glory  of  God,  does  not  his  own  sal- 
vation demand  it? 

IV.  The  time  of  the  commencement  of  this  glorious  era  is 
not  fixed  in  literal  terms  in  the  word  of  God.  We  are  told,  in 
general,  that  it  shall  be  a)  "  in  the  last  days,"^  just  before  the 
end  of  the  present  world,  "  then  shall  the  end  come.'"^ 

'  Isaiah  2:  2.  2  ^^xxh.  24:  14. 


Chap.  XX.]  COMMENCEMENT   OF   THE    MILLENNTiriM.  293 


b)  There  are  some  symbolic,  figurative  determinations  of 
the  time  of  its  commencement ;  but  the  import  of  these  depends 
on  an  understanding  of  the  entire  chain  of  prophetic  annunci- 
ations, which  are  still  enveloped  in  some  obscurity.  The  pro- 
phet Daniel  assigns  to  the  power,  which  "should  speak  great 
words  against  the  Most  High,"  and  "  wear  out  the  saints,"  the 
term  of  "  a  time  and  times  and  the  dividing  (half)  of  a  time." 
Supposing,  according  to  the  interpretation  of  eminent  Commen- 
tators, this  power  to  be  either  Papacy  or  Mohammedanism ; 
both  commenced  their  oppression  about  the  year  A.  D.  606 — 
12.  Regarding  a  "  time"  as  a  prophetic  year,  of  twelve 
months,  each  including  thirty  days,  we  would  have  three  and  a 
half  prophetic  years,  or  forty-two  prophetic  months,  which, 
reckoning  a  year  for  a  day,  are  equivalent  to  1260  ordinary 
years,  and  would  bring  the  time  for  a  commencement  of  the 
latter  day  glory  of  the  church  to  about  the  year  1866  till  1872. 
But  it  is  obvious,  that  as  the  papal  hierarchy  was  gradually  es- 
tablished, and  several  important  steps  in  its  progress  are  dehn- 
eated  by  history ;  we  might  fix  it  either  at  the  time  abovemen- 
tioned,  (606,)  when  the  Emperor  Phocas  declared  the  Roman 
pontiff  head  of  the  whole  church  ;  or  at  A.  D.  754,  when  on 
the  downfall  of  the  kingdom  of  the  Lombards  and  of  the  ex- 
archate of  Ravenna,  the  latter  was  granted  by  Pepin,  king  of 
France,  to  the  Roman  see,  and  thus  the  Pope  made  a  tempo- 
ral Prince.  In  the  latter  case  the  commencement  of  the  Mil- 
lennium would  be  in  A.  D.  2014.  The  spread  of  Mohamme- 
danism may  also  be  dated  from  the  Hegira  or  flight  of  that 
impostor,  A.  D.  622 ;  and  this,  added  to  1260,  brings  us  to 
A.  D.  1882. 

The  revelation  of  St.  John  also  contains  various  chronologi- 
cal data,  the  result  of  which,  in  the  judgment  of  the  best 
commentators,  assigns  the  beginning  of  the  millennium  to  about 
the  same  time  as  those  of  Daniel,  the  latter  half  of  the  present 


294  MILLENNIUM.  [Art.  XVIT. 

century.  According  to  a  recent  writer  on  this  subject'  the  per- 
cise  time  is  about  the  year  1859. 

But  whilst,  doubtless  for  wise  reasons,  we  are  not  permitted 
to  know  the  precise  year  of  the  millennial  dawn,  certain  charac- 
teristics are  exhibited  as  harbingers  of  the  glorious  era.  As  the 
tender  branch  and  opening  foliage  of  the  fig  tree,  announce 
"  that  summer  is  near ;"  these  stately  steppings  of  our  heavenly 
King  are  a  token  to  his  children,  that  his  glorious  reign  is  at 
hand.  To  these  signs  of  the  times  must  doubtless  be  reckoned 
a)  the  increase  of  effort  in  the  cause  of  missions  during  the 
present  century,  and  the  remarkable  and  visible  success  with 
which  they  have  been  crowned  :  b)  the  laudable  efforts  of  Bible 
Societies  in  Europe  and  America  to  translate  the  word  of  God 
into  all  languages  and  send  it  to  all  nations,  c)  The  laudable 
efTorts  of  Christians  to  distribute  in  small  pamphlets,  or  tracts, 
the  prominent  truths  of  our  holy  religion,  d)  The  noble  insti- 
tution of  Sabbath  schools,  which  are  not  only  a  powerful  auxi- 
liary to  true  rehgion,  but  also  tend,  by  diffusing  a  healthful 
morality,  to  perpetuate  and  extend  the  blessings  of  civil  liberty. 
This  gigantic  scheme,  by  which  the  whole  body  of  Christians 
may  unite  in  preparing  the  rising  generation  for  the  kingdom 
of  heaven,  dispenses  blessings  on  all  departments  of  society. 
It  is  a  blessing  to  teachers,  a  blessing  to  pupils,  a  blessing  to 
parents.  It  furnishes  the  church  with  zealous  pastors,  the  state 
with  honest  legislators,  and  heaven  with  heirs  of  glory. 

These  and  other  similar  institutions,  which  like  these,  are  so 
many  different  methods  of  spreading  abroad  the  means  of  grace, 
are  doubtless  the  pulsations  of  new  life  in  the  body  of  Christ  on 
earth,  and  awaken  the  expectation  of  that  glorious  era,  which 
has  long  been  the  subject  of  prophecy  and  prayer,  when  He 

*  See  The  Prophetic  History  of  the  Christian  Religion  explained ;  or  a 
hr'iei  Exposition  of  the  Revelation  of  St.  John,  by  the  Rev.  .T.  G.  Sclimuc- 
ker,  D.  D.  York,  Penn.  2  vols.  8vo.  Also  Bengelius  and  Dr.  Young 
(Stilling)  on  the  Apocalypse,  and  Faber  on  the  Prophecies. 


Chap.  XX.]  SIGNS  OF  ITS  approach.  f        ii95 

with  whom  is  the  residue  of  the  Spirit,  "  will  pour  it  out  on  all 
llesh,"  Yet  there  is  one  characteristic  in  the  operations  of  the 
present  day,  one  principle  mingled  in  the  structure  of  the  most 
efficient  and  salutary  of  these  societies,  closely  connected,  we 
think,  with  the  millennial  kingdom.  We  refer  to  that  noble 
feature,  which  excludes  every  thing  sectarian  from  their  oper- 
ations, and  at  whose  invitation  we  often  see  assembled  in  the 
same  house  of  God,  different  denominations  of  his  worshippers, 
to  offer  their  united  sacrifice  on  one  common  altar  to  their  com- 
mon God  :  thus  demonstrating  to  the  world  the  truth  of  their 
profession,  "  One  is  our  Master,  Christ,  but  we  are  all  breth- 
ren." This  heavenly  principle,  emanating  from  the  God  of 
love,  and  taught  and  practised  by  the  apostles,  was  alas  too  soon 
abandoned,  and  too  late  recovered  by  the  Christian  church. 
Even  the  illustrious  reformers  of  the  sixteenth  century,  but  im- 
perfectly understood  it.  Too  little  of  it  is  visible  in  the  language 
of  our  Confessors  and  the  conduct  of  the  reformers  generally. 
Had  they  learned  to  discriminate  between  the  grand,  fundamen- 
tal features  of  Christianity,  which  all  the  denominations  usually 
termed  orthodox,  now  regard  as  taught  in  the  inspired  volume, 
and  those  of  less  importance  and  disputed  certainty,  in  regard  to 
which,  after  the  most  solemn  investigation,  they  differ ;  in  short, 
had  they  been  willing  to  associate  and  co-operate  on  the  princi- 
ples of  these  voluntary  associations,  their  cause  would  have 
assumed  a  different  aspect.  Luther  would  not  have  disputed 
so  obstinately  about  the  unrevealed  mode  of  the  Saviour's  pre- 
sence in  the  eucharist,  Calvin  would  have  evinced  more  liberal- 
ity towards  those  who  rejected  some  of  his  opinions,  the  atten- 
tion of  Protestants  would  not  have  been  so  much  diverted  fiom 
the  spirituality  of  religion  by  the  heat  of  controversy,  the  church 
of  Protestants  would  have  borne  more  resemblance  to  that  of 
the  apostles,  and  the  inroads  made  on  the  papal  dominions 
would  have  been  much  greater.  But  the  progress  of  the  hu- 
man mind  is  ever  gradual.    As  the  Egyptian  gloom  of  the  dark 


296  SIGNS   OF   THE    MILLENNIUM.  [Art.  XVII. 

ages,  did  not  immediately  succeed  the  meridian  light  of  the 
apostolic  era,  so  ihe  reformation  was  preceded  by  the  efforts 
of  a  Wicklilfe  and  a  Huss  :  and  even  Luther  and  Calvin  and 
Zuingle  have  left  much  to  be  learned  by  their  successors. — 
This  additional  lesson  we  believe  consists,  at  least  in  part,  in 
that  spirit  of  brotherly  love  and  Christian  liberality  which  char- 
acterises the  operations  of  the  present  age,  and  is  mairdy  foster- 
ed by  the  voluntary  associations  in  which  different  denomina- 
tions unite.  This  is  the  spirit  of  genuine  Christian  love,  and 
closely  allied  to  the  progress  of  Christ's  kingdom.  In  our  own 
country,  moreover,  the  land  of  refuge  for  oppressed  Europe, 
the  spot  chosen  of  God,  for  the  perfect  developement  of  the 
social  compact,  both  in  its  civil  and  religious  relations,  an  un- 
precedented multitude  of  sects  is  congregated.  It  requires  no 
extraordinary  acquaintance  with  human  nature  to  perceive  the 
peculiar  exposure  of  the  church  of  Christ  to  bigotry  and  secta- 
rianism among  us.  In  these  United  States  especially  the 
Christian  church  can  never  develope  her  full  moral  energies 
and  glory  without  the  spirit  of  brotherly  love,  of  mutual  co-op- 
eration of  its  parts  in  such  voluntary  associations.  We  need 
their  harmonizing  influence  as  an  antidote  to  the  most  rancorous 
sectarianism,  to  save  from  its  blasting  effects  even  the  conjugal 
and  filial  relations  of  protestant  families,  to  prevent  protestant 
denominations  from  being  arrayed  in  systematic  hostility 
against  one  another ;  and  thus  divided,  from  falling  an  ultimate 
prey  to  the  compact  and  well  organized  legions  of  the  papal 
see.  We  are  not  advocates  for  the  Utopian  scheme  of  those, 
who  would  immediately  merge  all  denominations  of  Christians 
in  one  external  visible  church.  At  present  we  do  not  see  how 
it  could  be  effected.  Even  amid  the  splendour  of  Millennial 
lioht  and  glory  there  wnll  probably  not  be  an  entire  similarity 
of  doctrinal  view  and  ecclesiastical  organization.  But  in  that 
auspicious  era,  when  Zion's  watchmen  shall  see  eye  to  eye,  there 


Chap.   XX.]  SIGNS    OF    THE    MILLEN-Nll'M.  297 


will  doubtless  be  much  concentration"  of  sects ;  there  will  be 
an  evergrowing  unity  of  feeling  and  action,  until  Paul  and 
Apollos  and  Cephas,  and  Luther  and  Calvin  and  Zuingle  and 
Wesley  are  lost  in  the  Redeemer,  and  Christ  is  all  in  all.  All 
admit  that  such  a  perfect  unity  is  found  in  the  church  in  hea- 
ven, that  the  inhabitants  of  those  blissful  regions  all  constitute 
in  the  highest  sense  onefold  under'  one  shepherd.  Who  then 
can  deny  that  by  an  increase  of  this  feeling  the  church  on  earth 
approximates  to  that  of  heaven  ?  Who  can  doubt  that  similar- 
ity to  heaven,  will  characterize  the  millennial  kingdom  on  earth? 
And  who  would  not  hail  as  liarbingers  of  the  latter  day  glory 
those  noble  institutions  of  our  land  in  which  this  feeling  is  em- 
bodied, and  through  which  the  streams  of  Christian  benevolence 
flow  to  the  spiritually  destitute  in  this  and  foreign  countries  ? 

Thecontinuanceof  the  millennium  as  the  term  itself  imports, 
is  usually  supposed  to  be  1000  natural  years  ;  some  have  sup- 
posed the  thousand  years  during  which  Satan  will  be  bound, 
prophetic  years,  making  the  millennium  last  360,000  years. 
But  if  as  may  be,  the  Innding  of  Satan  does  not  refer  to  the  lat- 
ter day  glory  of  the  church,  but  is  already  past,  the  promised 
reign  of  Christ  on  earth  may  be  much  shorter  than  a  thousand 
years  ;  and  the  end  of  the  world  possibly  soon  follow  the  publi- 
cation of  the  gospel  to  all  nations.  Still  there  are  other  reasons 
connected  with  the  use  made  of  the  number  7  in  the  prophetic 
chain  of  the  scriptures,  which  weigh  in  favour  of  7000  years  as 
the  duration  of  this  world. 

'  Among  the  most  important  and  truly  evangelical  suggestions  which  the 
writer  has  seen  on  this  subject,  must  be  ranked  one  of  that  radical  divine 
and  distingTiished  writer,  the  Rev.  Dr.  Ely,  editor  of  the  Philadelphian  ;  who, 
speaking  of  the  proposed  union  of  the  Lutheran  and  Reformed  Churches  of 
this  country,  advises  the  enlargement  of  the  plan  of  union  into  that  of  an 
American  Protestant  church,  which  might  embrace  all  those  of  any  orthodox 
denomination,  whose  views  and  feelings  inclined  them  to  such  a  step.  It 
is  obvious  that  every  step  of  this  kind  ought  to  be  sincere  and  cordial,  in 
order  to  be  either  pleasing  to  God,  or  profitable  to  his  church.  And  a  union 
of  spirit  ought  to  precede  that  of  outward  ecclesiastical  organization. 
38 


298  OF   DEATH.  (Art.  XVII. 


CHAPTER  XXI. 

OF  DEATH,  AND  THE  STATE  OF  DEPARTED  SPIRITS 
PRIOR  TO  JUDGMENT. 

1.  Death. 

a)  Physical  death  may  be  termed  the  cessation  of  all  the  an- 
imal functions,  and  of  the  susceptibility  in  the  organs  of  re-ac- 
tion. This  solemn  change,  which  sooner  or  later  awaits  all 
men,  is  also  termed  a  separation  of  soul  and  body,  and  in  scrip- 
ture "  returning  to  the  dust,"  "  to  depart,"  or  to  be  "  absent  from 
the  body,"  the  "  dissolving  of  the  earthly  house  of  this  taber- 
nacle," to  "  be  unclothed,"  to  be  asleep,  &-c. 

b)  This  solemn  change  is  the  universal  lot  of  mankind.  Of 
all  the  millions  of  millions  of  men  who  have  peopled  our  earth 
throughout  the  different  generations  since  the  days  of  Adam,* 
all,  all  have  sunk  beneath  the  stroke  of  this  destroyer,  a  very 
few  individuals^  only  excepted,  who  were  transformed  and 
translated  to  heaven  by  the  immediate  interposition  of  God, 
without  seeing  death. 

c)  This  change  occurs  in  every  instance  in  accordance  with 
the  providence  of  God.  It  is  indeed  a  matter  of  obvious  philo- 
sophical calculation,  that  the  constituent  parts  otthe  human  or- 
ganism are  subject  to  regular  decay,  and  therefore  certain,  that 
any  human  body,  of  given  physical  vigour  and  health,  will  under 
the  ordinary  action  of  the  exhausting  causes,  wear  out  in  a 
given  time.  But  who  fixed,  and  who  preserves  that  ratio  of  ex- 
haustion, but  God  ?  Who  changes  the  character  of  the  atmos- 
phere that  envelopes  our  earth,  on  (he  proportion  of  whose  con- 
stituent parts  the  wear  of  our  physical  organization,  and  organic 
derangement  of  its  parts,  so  much  depend,  but  God  ?  Therefore 


1  Gen.  3:  19-  Psalm  101;  29. 

^'Gen.  5:  24.     Heb.  11:  5.     2  Kings  2:  11. 


Chap.  XXI.]  DEATH.  299 

even  ordinary  deaths  may  justly  be  considered  as  mediately 
caused  by  him  who  gave  us  hfe.  Tn  many  cases  of  unnatural 
death,  such  as  those  occasioned  by  lightning,  by  storms  at  sea, 
(fcc.  God  is  the  immediate  author  of  the  event.  Again,  man 
himself,  as  a  voluntary  agent,  possesses  within  certain  limits  a 
control  over  the  circumstances  of  his  situation,  which  accele- 
rate or  retard  the  dissolution  of  his  body.  Who  does  not  know 
that  the  habits  of  dissipation,  into  which  many  plunge  them- 
selves, consume  the  energies  of  the  body  in  the  most  visible 
manner  ?  Who  doubts  that  a  premature  grave  is  the  ordinary 
lot  of  the  confirmed  drunkard  and  debauchee?  that  they  "do 
not  live  out  half  their  days."^ 

d)  Nor  are  the  circumstances  under  which  death  will  over- 
take us,  involved  in  less  impenetrable  darkness  than  the  time 
of  its  occurrence.  W  hether  it  will  meet  us  in  the  house  or  by 
the  way,  we  know  not ;  whether  on  a  bed  of  sickness  surround- 
ed by  our  famihes  and  the  ministers  of  our  holy  religion,  or 
abroad  among  strangers  to  us,  and  strangers  to  God,  who  can 
administer  to  us  no  consolation,  nor  point  our  dying  spirits  to 
the  great  Physician  of  souls.  Hence  our  daily  study  in  life 
should  be  to  prepare  for  death,  that  when  the  solemn  hour 
comes  it  may  not  be  a  messenger  of  woe  to  us. 

II.  State  of  the  Soul  hetv)een  Death  and  Judgment. 

To  the  reflecting  mind  in  all  ages  no  question  has  possessed 
greater  or  more  thrilling  interest  than  this,  What  shall  become 
of  me  after  death?  When  the  machinery  of  this  body  will 
cease  to  move,  when  the  blood  will  no  more  circulate  in  my 
veins  nor  the  pulse  of  life  throb  at  my  heart,  whither,  oh  whither 
shall  the  spirit  which  now  animates  this  tenement  of  clay  wing 
its  flight  ?     And  various  have   been  the  conjectures  of  those, 

*  Psalm  55:  23.     Prov.  10:  27.     The  fear  of  the  Lord  prolongeth  days ; 

but  the  years  of  the  wicked  shall  he  shortened. 


^<***  STATE    t)F    THE    SOUL    AFTl'.K    DEATH.  [Art.    XVil. 

who  did  not  and  those  who  did  enjoy  the  hght  of  revelation. 
Some  have  supposed,  that  at  death,  the  soul  enters  the  body  of 
another  person  or  animal  born  soon  after  ;  others,  that  it  re- 
mains hovering  around  the  deceased  body,  and  dwells  near  the 
grave  ;  others  that  it  is  not  confined  to  the  grave,  but  mingles 
with  the  hving.  knows  them,  sees  their  actions,  and,  by  divine 
permission,  ran  influence  their  conduct :  and  otliers  imagined 
that  so  soon  as  tlie  sonl  leaves  the  body,  it  is  transferred  to 
some  planet  or  other  remote  part  of  the  universe,  there  in  plea- 
sure or  in  pain  to  await  the  solemnities  of  the  judgment  day. 

Some  of  these  ideas  may  be  reasonable  and  some  perhaps 
true,  but  all  in  reason's  eye  are  mere  conjecture.  From  that 
sacred  volume  alone,  "  which  placed  life  and  immortality  in 
clearer  light"  can  we  learn  their  nature;  from  him  alone  who 
made  the  various  mansions  in  our  father's  house,  can  we  learn 
their  structure  and  dimensions. 

The  language  of  scripture,  like  all  other  language,  is  conven- 
tional and  gradual  in  its  formation.  The  history,  religion,  laws, 
manners,  arts  and  sciences  of  a  nation,  impress  a  corresponding 
peculiarity  on  the  vocabulary  of  its  language,  and  in  every 
tongue  there  are  some  words,  for  which  none  of  precisely  the 
same  import  can  be  found  in  another.  These  remarks  are  ex- 
emplified in  the  passages  of  scripture  referring  to  the  subject  now 
under  consideration.  In  our  English  version  we  find  but  two 
words  to  express  the  future  state  of  the  dead  ;  but  in  the  origi- 
nal of  the  Old  and  New  Testament  we  find  three.  This  third' 
word  is  hades  in  the  Greek,  and  in  the  Hebrew  sheol.  That  it 
does  not  mean  exactly  what  the  other  two  do.  is  evident.  For 
whilst  we  are  told  that  the  wicked  shall  never  enter  heaven,  nor 
the  righteous  dwell  in  hell ;  of  this  third  state  or  place,  w-e  are 
informed  that  both  the  righteous  and  the  wicked  go  to  it.    The 


'  biNU'  sheol,  a'72U'  heavens,  Dm  X'j  gehennaor  hell,  in  the  Old  Test.  ; 

■   -    T  ■  . 

and  in  the  New  a^,,i,  hades,  oupntoc  heaven,  yttwa  gehenna  or  hell. 


Chap.    XXI. I  IXTKRMEDIATK  STATE  OF  THE   SOUL.  301 

pious  patriarch  Jacob,  believing  that  his  favourite  child  had 
become  the  prey  of  wild  beasts,  exclaimed :  1  shall  go  down 
mourning  to  my  son  into  sheol  ;^  the  very  same  word  which 
is  used  by  the  psalmist  in  the  passage,  "  The  wicked  shall  be 
driven  into  hell  (sheol)^  and  all  the  nations  that  know  not 
God}  The  prophet  Samuel,  when  raised  from  the  dead,  not 
by  the  witch,  but  by  God  to  her  dismay,  observed  to  roicked 
Saul,  whom  God  had  forsaken,  "  This  day  thou  shalt  be  with 
me."^  The  same  usage  of  the  w^ord  is  found  in  the  New  Tes- 
tament, as  will  hereafter  appear,  especially  in  the  parable  of 
the  rich  man  and  Lazarus :  and  for  the  sake  of  perspicuity  we 
shall  translate  both  by  the  term  hades. 

a)  This  mtermediaie  state  of  departed  spirits  is  repre- 
sented in  the  sacred  volume  as  having  locality^  as  being  a 
particular  place.  But  whether  this  is  to  be  understood  literal- 
ly, or  whether  it  is  merely  a  condescension  to  the  imbecility  of 
the  human  mind,  is  a  point  which  probably  cannot  be  decided 
in  this  life.  We  know  nothing  about  the  relation  of  spirits  to 
space  ;  but  certain  it  is,  we  cannot  conceive  of  a  spirit,  excepting 
as  existing  in  some  particular  place.  In  the  language  of  scrip- 
ture hades  is  represented  as  local.  This  idea  is  confirmed  by 
the  circumstance  that  the  spirits  of  the  dead  are  described  as 
being  collected  together  in  hades ;  for  Jacob  expected  to  meet 
his  son  Joseph  there  ;  and  we  cannot  conceive  of  their  being 
collected  together,  excepting  at  some  particular  place.  Where 
this  place  is  we  cannot  determine.  Jacob  said,  I  will  go  down 
into  hades  to  ray  son  mourning  ;  but  the  words  "  up"  and 
"  down"  are  altogether  relative  terms,  and  therefore  do  not  de- 
termine the  point.  David,  speaking  prophetically  in  the  person 
of  the  Saviour,  says  :  "  Thou  wilt  not  leave  my  soul  in  hades, 
neither  wilt  thou  suffer  thine   Holy  One  to  see  corruption  ;"^ 


1  Gen.  37:  35.  -  Psalm  9:   17. 

3  1   Sam.  98:   19.  "  Psalm   16:   10. 


302  LOCALITY  OP'    IIAPES.  [Art.    XVIl. 

but  does  not  ineiitiori  where  hades  is.  Into  this  abode  of  de- 
darted  spirits  the  Saviour  probably  went,  during-  the  three  days 
that  his  body  lay  in  the  sepulchre.  In  the  parable  of  Lazarus 
and  the  rich  man  too,  hades  is  clearly  represented  as  a  particu- 
lar place,  divided  into  two  apartments.  The  rich  man  awoke 
in  hades,  and  found  liazarus  there  also,  though  in  a  different 
apartment  of  it,  afar  oil'  from  him.  Yet  they  were  so  near  that 
they  could  see  each  other,  and  could  speak  together. 

These  passages  taken  separately  might  lead  to  the  idea  that 
hades  is  a  third  place,  different  from  heaven  and  hell.  But 
Paul  expected,  by  being  absent  from  the  body,  to  be  introduced 
into  the  presence  of  the  Lord  Jesus,  who  we  know  "  now  sit- 
feth  at  the  right  hand  of  the  Father  in  heaven."  John  tells  us, 
that  the  souls  which  came  out  of  great  tribulation,  and  have 
washed  their  robes  in  the  blood  of  the  liamb  ;  aj'e  before  the 
throne  of  God.  Hence  we  may  probably  infer,  that  hades  and 
sheol  are  generic  terms,  signifying  indefinitely  the  state  and 
al)ode  of  all  departed  spirits,  whilst  the  jdace  of  both  the  right- 
eous and  the  wicked  is  the  same  w^hich  they  will  occupy  eternal- 
ly, although  the  state  of  each  is  different  from  what  it  will  be 
after  judgment.  For  although  the  rich  man  could  see  and  speak 
to  Lazarus,  such  intercourse  may  be  possible  to  spirits  millions  of 
miles  apart;  and  the  distance  designated  in  the  parable  by  the 
t*nms  "  afar  off,"  may  possibly  have  been  no  less.  According 
to  this  view,  therefore,  it  is  probable  that  there  is  no  third  place, 
but  certain  that  there  is  an  intermediate  state  of  departed  spirits 
prior  to  judgment.  Oh  how  interesting  will  be  the  moment 
when  we  shall  awake  in  it,  and  see  and  feel  its  real  character  ! 

b)  It  is  not  a  state  of  sleep.  This  belief  is  chiefly  enter- 
tained by  infidels  and  materialists.  Few  Christians  of  any  note 
have  ever  advocated  it.  The  case  of  liazarus  and  the  rich  man 
is  sufficient  to  prove  the  contrary.  Admitting  that  the  whole 
is  a  paral)le,  and  all  the  language  figurative  ;  surely  it  cannot  be 
cinlended,  that  the  rich  man's  being  in  torments,  his  lifting  up 


i 


Chap.   XXI.]  HADF.S    NOT    A    PLACE    OF    SI-B.KP.  3()3 

his  eyes  to  falhcr  Abraliani  and  soliciting  a  drop  of  water  to  cool 
his  patched  tongue,  is  intended  figuratively  to  convey  the  idea 
that  he  was  asleep  !  And  how  can  his  request,  that  Abraham 
might  send  some  one  from  the  dead  to  warn  his  surviving 
brethren  "  lest  they  also  come  into  this  place  of  torment,"  be 
reconciled  with  the  idea  that  either  the  rich  man  or  Lazarus  or 
the  dead  in  general  were  in  a  state  of  sleep  or  insensibility  ? 

The  argument  on  which  infidels  and  materialists  lay  chief 
stress  is,  that  the  action  of  the  soul  in  this  life  depends  on  the 
health  of  the  body,  especially  of  the  brain,  and  that  when  the 
body  dies  the  action  of  the  soul  will  also  cease.  This  opinion, 
they  contend,  is  confirmed  by  the  fact,  that  it  is  not  uncommon 
for  the  mind  to  sink  into  a  disordered  action  and  ultimately  to  an 
insensibility  to  surrounding  scenes,  shortly  before  the  death  of 
the  body.  On  this  subject  the  writer  finds  the  ideas  which  have 
satisfied  his  own  mind,  so  well  expressed  in  a  late  eminent  med- 
ical publication,  that  he  prefers  giving  the  very  words  of  its 
distinguished  author  :  ^  "  It  might  be  shown  (says  he)  that  the 
brain  is  the  principal  organ  through  which  the  operations  of  the 
mind  are  performed  ;  and  it  does  not,  as  many  have  supposed, 
necessarily  involve  the  doctrine  of  materialism,  to  affirm  that 
certain  disorders  of  that  organ  are  capable  of  disturbing  those  op- 
erations. If  the  most  skilful  musician  in  the  world  were  placed 
before  an  unstrung  and  broken  instrument,  he  could  not  produce 
that  harmony  which  he  usually  produced  when  that  instrument 
was  perfect;  nay,  on  the  contrary,  the  sounds  would  be  discor- 
dant; and  yet  it  would  be  manifestly  most  illogical  to  conclude 
fiom  such  an  effect,  that  the  powers  of  the  musician  were  im- 
paired, since  they  merely  appeared  to  be  so  from  the  imperfec- 
tion of  the  instrument.  Now  what  the  instrument  is  to  the 
musician,  the  brain  may  be  to  the  mind,  for  aught  we  know 
to  the  contrary  ;  and  to  pursue  tlie  figure,  as  the  musician  has 

'  Potter's  edition  of  Armstrong  on  Typhus  fever,  p.  403. 


304  HADES    NOT    A    STATE    OF    PROBATION.  [Art.    XVII. 


an  existence  distinct  from  that  of  the  instrument,  so  the  mind 
(or  soul)  may  have  an  existence  distinct  from  the  brain.  "  We 
add,  all  our  evidence  is  in  favour  of  the  supposition  that  they 
are  distinct,  and  no  facts  can  be  adduced  inconsistent  with  it. 
Therefore,  even  on  the  ground  of  philosophy,  the  Christian 
doctrine  is  the  true  one.  But  as  we  have  the  scriptures,  which 
were  given  by  inspiration  of  God,  this  matter  is  divested  of  all 
doubt,  our  belief  rests  upon  the  sure  testimony  of  him  who 
made  the  soul,  who  made  the  abode  of  spirits  also,  and  who 
therefore  knows  what  is  the  destiny  appointed  for  us  after  we 
have  left  this  world,  and  "  the  places  that  know  us  now  shall 
know  us  no  more  forever." 

c)  According  to  scripture,  it  is  not  a  state  of  probation  or 
of  purgation.  There  have  indeed  been  some,  who  contended 
that  life  is  not  the  exclusive  time  to  serve  the  Lord  in  order  to 
ensure  the  great  reward  of  future  happiness,  but  that  the  grave 
whither  we  haste,  in  the  world  of  spirits,  there  would  again  be 
a  time  of  probation  and  a  state  of  purgation.  But  let  us 
beware  of  deferring  preparation  for  eternity  on  this  dangerous 
supposition,  for  of  such  a  future  probation  we  find  nothing  in 
the  word  of  God.  It  has  been  urged,  that  the  benevolence  of 
God  forbids  the  idea  that  he  would  punish  the  impenitent  sinner 
in  the  world  to  come,  without  giving  him  also  an  opportunity 
to  escape.  But  we  cannot  certainly  know  what  God  will  do, 
except  when  he  himself  tells  us.  And  he  has  told  us,  not  that 
the  sinner  can  repent  after  death,  but  that  "  the  wicked  shall 
be  driven  away  in  their  wickedness,"  "  that  there  awaits  them 
nothing  but  a  fearful  looking  for  of  judgment  and  of  fiery 
indignation  which  shall  devour  the  adversary."  Justice,  more- 
over, to  the  creatures  he  has  made,  requires  that  God  should 
enforce  those  equitable  laws  which  tend  to  make  them  all 
happy,  and  the  contempt  and  unchastised  transgression  of  which 
would  ultimately  involve  them  all  in  misery  :  yea,  even  the 
essential  benevolence  of  his  nature  compels  him  to  support  the 


Chap.  XXI.]  Abraham's  bosom.  305 

dignity  of  his  government,  and  it  is  a  truth  no  less  certain  than 
solemn,  that 

"A  God  all  mercy ^  is  a  God  unjust.'''' 

The  whole  tenour  of  scripture  supports  the  doctrine,  that  life 
is  the  exclusive  time  of  probation.  All  the  means  of  grace  by 
which  God  converts  the  soul,  will  be  withdrawn  at  death.  In 
the  grave  the  wicked  will  find  no  more  churches,  no  ministers 
of  mercy  calling  them  to  repentance,  no  word  of  God  to  convert 
the  soul.  Alas,  they  will  be  separated  from  the  pious  and  be 
confined  among  wicked  spirits.  But  if  the  word  of  God  con- 
tained no  other  proof  on  this  point,  would  not  the  parable  of 
Lazarus  and  the  rich  man  be  amply  sufficient?  When  the 
rich  man  awoke,  where  did  he  find  himself?  In  a  land  of  pro- 
bation? Oh  no!  "he  lifted  up  his  eyes  in  ^ormew^s."  And 
when  he  applied  for  a  drop  of  water  to  cool  his  tongue,  did  father 
Abraham  console  him  with  the  prospect  of  deliverance  from  his 
misery?  or  admonish  him,  "  repent  and  be  brought  over  to  La- 
zarus?" Alas,  we  read  no  such  words,  the  rich  man  heard  no 
such  accents  of  comfort.  But  Abraham  said,  "Son,  remem 
ber  that  thou  in  thy  lifetime  receivedst  thy  good  things,  and 
likewise  Lazarus  evil  things  :  but  now  he  is  comforted,  and 
thou  art  tormented," — nay  more — "  Besides  all  this  (he  says) 
between  us  and  you  there  is  a  great  gulf  fixed,  so  that  tiiey  that 
would  pass  hence  to  you  cannot,  neither  can  they  pass  to  us 
that  would  come  thence  ! !  1" 

A)  The  sacred  volume  represents  it  as  a  state  of  happiness 
to  the  righteous,  and  of  misery  to  the  wicked. 

The  phrase  "  Abraham's  bosom"  in  the  parable  referred  to, 
is  evidently  figurative,  and  contains  an  allusion  to  the  manner 
of  lying  around  the  table  at  meat,  which  prevailed  in  the  days 
of  our  Lord.  It  was  customary  for  the  master  of  the  house  who 
gave  the  feast,  to  place  nearest  to  him  that  guest  to  whom  he 
wished  to  show  peculiar  favour. 
39 


306  THE    INTERMEDIATK    STATE    OF    THE    SOUL.  [Alt.  XVII. 

The  future  joys  of  the  righteous  are  in  scripture  often  repre- 
sented under  the  figure  of  a  feast  or  marriage  supper.  The 
idea,  therefore,  expressed  hy  the  terms,  is  that  Lazarus  was  en- 
joying the  blessings  promised  to  them  that  love  the  Lord.  But 
this  truth  is  also  taught  us  in  language  that  is  not  figurative : 
"  Lazarus,  we  are  expressly  and  plainly  told,  is  comforted."  To 
the  penitent  thief  upon  the  cross,  our  blessed  Saviour  said,  "  this 
day  thou  shaltbe  with  me  in  paradise:"  that  is,  in  happiness 
this  day,  shortly  after  the  body  shall  have  suffered  death  thy 
spirit  shall  be  in  a  place  of  happiness.  The  apostle  Paul  when 
he  was  in  a  strait  betwixt  two,  having  a  desire  to  depart,  "be 
absent  from  the  body"  and  "present  with  the  Lord,"  most  evi- 
dently teaches  us  that  the  state  of  the  righteous  after  death  is  a 
state  of  happiness.  And  when  exulting  about  the  blessings 
purchased  for  believers  by  Christ,  he  exclaims  :  "  O  death, 
where  is  thy  sting?  O  hades  (^(J*)?)  where  is  thy  victory?"  the 
sentiment  intended  by  him  is,  that  whatever  terror  may  hereto- 
fore have  enveloped  death,  and  whatever  suspense  or  fearful 
foreboding  the  righteous  may  have  had  about  the  region  of  de- 
parted spirits,  Christ  had  removed  it  all ;  so  that  these  objects  of 
former  terror  and  uncertainty  are  now  to  the  true  disciple  of 
Christ  matter  of  joy  and  exultation  ! 

And  how  could  Abraham's  bosom,  the  region  of  the  blessed, 
be  other  than  a  state  of  enjoyment  to  the  Christian  ?  There  we 
shall  see  Lazarus  and  be  comforted  with  him  !  There  we  shall 
see  fatherAbraham,  and  rest  from  all  our  sorrows,  reclining  on  his 
bosom !  There  we  shall  see  the  ancient  patriarchs  and  prophets ! 
There  we  shall  see  Jeremiah,  who  wept  over  the  desolations  of 
Israel,  and  Daniel  who  in  defiance  of  the  king  and  all  his  nobles 
prayed  three  times  a  day  to  his  God,  and  whom  his  God  saved 
from  the  mouth  of  the  lions  !  There  we  shall  find  the  apostles 
and  Luther  and  Calvin  and  Zuinglius  and  all  that  host  of  wor- 
thies of  whom  the  world  was  not  worthy,  who  amid  a  wicked 
and  perverse  generation,  maintained  their  fidelity  to  the  end,  and 


I 


Chap.  XXI.]  THE    RICH    MAN    AND    LAZARUS.  307 


received  not  the  mark  of  the  beast.  How  can  the  place  of  de- 
parted spirits  fail  to  be  a  place  of  joy  to  the  Christian,  for  there 
he  shall  meet  all  those  pious  relatives  and  friends,  whom  hea- 
ven indulgent  gave  to  him  awhile  and  heaven  mysterious  soon 
resumed  again  ?  But  above  all,  there  we  shall  be  with  Christ ! 
with  him  who  bought  us  with  his  blood,  and  then  went  before 
us  to  prepare  this  very  mansion  for  us  in  his  Father's  house  ! 
who  uttered  those  delightful  words,  "  yet  a  little  while  and  ye 
shall  not  see  me,  and  again  yet  a  little  while  and  ye  shall  see 
me  !"  To  feel  the  sacred  presence  of  our  Lord  is  the  Chris- 
tian's highest  joy  in  hfe — and  how  do  we  sing,  and  how  do  we 
pray,  and  how  do  we  read  and  meditate  on  his  word — all  that 
we  may  draw  near  to  him,  that  he  may  reveal  himself  unto  us 
as  he  does  not  unto  the  world,  and  there  we  shall  be  with  him, 
not  only  for  a  few  hours,  but  evermore  : 

0  glorious  rest !     O  blest  abode  ! 

1  shall  be  near  and  like  my  God  ! 
And  flesh  and  sense  no  more  control 
The  sacjred  pleasures  of  the  soul ! 

But  alas !  the  same  parable  affords  us  a  dreadful  counter- 
part to  this  pleasing  picture.  "  The  rich  man  died  and  was 
buried,  and  in  hades  he  lifted  up  his  eyes,  being  in  torments — 
and  he  cried  and  said,  father  Abraham,  have  mercy  on  me,  and 
send  Lazarus  that  be  may  dip  the  tip  of  his  finger  in  water  and 
cool  my  tongue,  for  I  am  tormented  in  this  flame."  And  there 
too,  even  in  the  judgment  of  the  most  expanded  charity,  it 
must  be  feared,  awoke  Voltaire  and  found  himself  tormented  in 
the  flame,  and  Paine  and  Rousseau  and  all  the  Iscariot  band,  who 
denied  the  Lord  that  bought  them  !  There  they  gnash  their 
teeth,  and  gnaw  their  tongues  in  anguish,  and  feel  the  weight 
of  the  wrath  of  that  Jesus,  whose  kingdom  they  vainly  attempt- 
ed to  crush  !  Better  had  it  been  for  them  that  before  they 
wrote  their  infidel  productions,  a  millstone  had  been  hanged 
about  their  necks,  and  they  plunged  into  the  bottomless  sea ! 


308  INTERMEDIATE    STATE    OF    THE    SOUL.  [Art.   XVII. 

Better  had  they  died  from  the  womb,  and  given  up  the  ghost 
as  soon  as  they  were  born  !  Better  had  they  never  known  a 
motlier's  care,  and  been  thrown  out  to  perish  !  For  then  they 
should  have  been  still  and  been  quiet,  then  would  they  have 
slept  and  been  at  rest.  "  But  now  tliey  long  for  death  and  it 
conieth  not — and  the  thing  which,  especially  Voltaire  in  his 
dying  hours,  greatly  feared,  has  come  upon  them."  Such,  in 
a  degree  proportioned  to  the  relative  magnitude  of  their  guilt, 
will  be  the  lot  of  all  who  die  unreconciled  to  God  ! 

e)  Nevertheless  the  sacred  volume  represents  the  state  of 
departed  spirits  as  not  exactly  the  same  as  after  the  Judgment 
day.  For  aught  we  know,  they  may  be  in  the  same  place  in 
which  they  shall  always  be.  But  the  circumstances  of  their 
state  are  somewhat  different.  In  hades  the  righteous  will  be  in 
the  joyful  expectation  of  the  sentence  of  acquittal ;  after  judg- 
ment they  enter  on  the  eternal  inheritance  which  the  judge 
apportions  for  them.  The  wicked  in  hades  are  under  the  fear- 
ful and  tormenting  apprehension  of  the  dreadful  sentence  to  be 
pronounced  upon  them  ;  after  judgment  they  shall  be  doomed 
to  the  actual  and  full  misery  of  their  fate,  or  in  the  figurative 
language  of  scripture,  be  cast  into  the  lake  that  burneth  with 
fire  and  brimstone  !  The  phraseology  of  the  sentence  too,  as 
given  us  by  our  Saviour  himself,  seems  to  teach  the  same  idea. 
To  those  on  his  right  hand,  the  judge  shall  say  :  "  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world,"  not,  "  return  to  that  enjoy- 
ment which  ye  have  had  since  ye  arrived  in  the  world  of 
spirits."  And  to  those  on  the  left  he  shall  say,  "Depart  from 
me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and 
his  angels,"'  not,  "  return  to  it." 

But  the  general  nature  of  the  happiness  of  the  righteous 
and  the  misery  of  the  wicked  in  hades,  may  be  and  probably  is 


•  Matth.  25:  34.  41. 


Chap.  XXI.]  WE    ENTER    IT    IMMEDIATELY     AFTER    DEATH.  .'l09 

the  same  kind,    though  not  equal  in  degree,   to  that  which 
awaits  them  after  judgment. 

f)  Again;  We  enter  into  hades,  or  the  place  of  departed 
spirits,  immediately  after  death. 

No  reason  can  be  assigned,  why  any  delay  should  take  place 
between  death  and  the  entrance  of  the  soul  in  its  future  abode. 
And  the  word  of  God  expressly  teaches,  that  none  occurs. 
"  This  day,"  said  our  Saviour  to  the  thief  upon  the  cross,  "  thou 
shalt  be  with  me  in  paradise."  Paul  desired  to  be  absent  from 
the  body,  because  he  then  would  be  present  with  the  Lord. — 
The  angel  in  the  Revelation  of  St.  John  pronounced  the  dead 
w4io  die  in  the  Lord,  blessed  immediately  after  death,  "  from 
thenceforth."  And  when  the  rich  man  died  he  awoke  in  hades 
and  found  that  Lazarus  was  already  there.  Some  have  suppos- 
ed that  even  before  the  final  dissolution,  the  soul  sometimes 
makes  a  flight  and  returns.  Some  dying  persons  have  professed 
peculiar  visions  or  trances.  As  soon  therefore  as  the  connexion 
between  soul  and  body  is  dissolved,  the  spirit  enters  on  this 
state  of  new  and  untried  being!  Yes,  in  that  solemn  hour, 
when  the  house,  in  which  the  lifeless  body  lies,  is  enveloped 
in  mourning  ;  when  friends  and  relatives  are  weeping  over 
their  loss,  and  now  and  then  go  through  the  silent  room  to  cast 
once  more  a  look  of  anguish  at  the  form  they  loved— whilst  the 
.shroud,  the  last  garment  to  be  worn  in  this  world,  is  preparing 
• — whilst  the  sexton  is  digging  the  grave — whilst  the  joiner,  in 
nis  shop,  is  busily  hammering  away  at  the  coffin — then  the 
disembodied  spirit  has  either  found  its  long  sought  rest,  that 
only  heaven  for  which  it  longed,  in  the  Redeemer's  breast ;  or 
it  has  awakened  in  torment,  and  found,  alas  too  late  !  that  "  it 
is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God  !" 

It  appears  then,  that  according  to  the  sacred  volume,  the 
state  of  departed  spirits  is  substantially  the  same  before  as  after 
the  great  day  of  judgment,  differing  only  in  some  of  its  circum- 
stances, and  probably  also  in  degree  both  of  happiness  and  misery. 


310  RESURRECTION.  [Art.  XVII. 

CHAPTER  XXII. 

THE    RESURRECTION. 

The  scriptures  leach  us,  that  God  will  hereafter  raise'  the 
bodies  of  all  men  and  unite  them  to  the  soul  by  which  they  were 
formerly  inhabited.  The  possibility  of  a  resurrection  has  some- 
times been  diputed  by  infidels  both  ancient  and  modern.  But  in 
the  eloquent  language  of  the  apostle  of  the  Gentiles  it  may  be 
asked,  Why  should  it  be  thought  a  thing  incredible  that  God 
should  raise  the  dead  ?  Surely  he,  who  originally  formed  our  bo- 
dies, out  of  dust,  could  build  them  up  again  out  of  their  consti- 
tuent materials.  Reason  indeed  could  not  have  discovered  this 
doctrine.  When  Paul  delivered  his  discourse  before  the  Athe- 
nians,^ and  preached  to  them  Jesus  and  the  reaurrection,  they 
called  him  a  babbler,  and  said,  Thou  bringest  certain  strange 
things  to  our  ears.  Not  only  had  this  doctrine  been  unkncwn 
to  the  Stoics  and  Epicureans  whom  Paul  addressed  ;  it  was 
hooted  at  by  other  sects,  even  by  those  who  strenuously  main- 
tained the  immortality  of  the  soul.  The  body  was  regarded  by 
them  as  the  exclusive  seat  of  corruption,  as  the  prison-house  of 
the  soul ;  and  Celsus  not  only  regarded  this  doctrine  with  con- 
tempt, but  stigmatized  it  as  "  the  hope  of  worms."  Yet,  surely, 
as  revealed  in  the  gospel  there  is  nothing  unreasonable  or  undig- 
nified in  this  doctrine.  Yea,  must  it  not  be  a  pleasing  reflection 
to  the  Christian,  that  the  body  which  he  has  so  long  inhabited, 
shall  rise  again  from  the  grave,  purified  from  every  thing  corrup- 
tible or  sinful  about  it  ?  That  this  mortal  shall  put  on  immortal- 
ity and  these  old  companions,  soul  and  body,  who  have  so  long 
shared  each  other's  pains  and  pleasures,shall  again  be  united  and 

*  Acts  26:  8.  Why  should  it  be  thought  a  thing  incredible  with  you  that 
God  should  raise  the  dead  ■? 
-  Acts  17:  18.  &c. 


Chap.  XXII.]  IDENTITY  OF  THE    RISEN    BODV.  311 

prove  a  source  of  augmented  enjoyment  ?  No,  it  is  a  glorious 
hope  of  the  Christian,  that  no  part  of  him  will  fall  a  final 
prey  to  death,  save  that  which  ought  to  die,  the  imperfec- 
tion, the  corruption  of  his  nature.  It  is  a  glorious  hope, 
that  with  pious  Job  he  can  exclaim,  I  know  that  my  Re- 
deemer liveth,  and  that  he  shall  stand  at  the  latter  day  on  the 
earth  ;  and  though  worms  destroy  this  body,  yet  in  my  Jlesli 
shall  I  see  God.^  a)  The  certainty  of  this  doctrine  is  establish- 
ed, not  only  by  unequivocal  passages'^  of  the  sacred  volume, 
but  also  by  the  examples  of  resurrection  in  the  case  of  Lazarus,^ 
of  the  widow's  son  at  Nain,^  and  of  the  Lord  Jesus  himself. 

b)  The  scriptures  also  teach  the  identity  of  the  risen  body 
with  that  which  was  laid  in  the  grave.  Christ  explicitly  teaches 
that  "  all  those  wlio  were  in  their  graves,  shall  come  forth."  ^ 
By  this  cannot  be  meant  that  all  the  particles  which  ever  con- 
stituted part  of  the  body  will  then  be  included  in  it,  for  the  con- 
stituent particles  of  our  bodies  are  constantly  changing  through 
life,  and  if  all  collected  together  would  constitute  several  such 
bodies  as  ours.  The  apostle  clearly  informs  us,  that  "  all  flesh 
is  not  the  sanie  flesh,"  that  there  are  "  celestial  bodies"  as  well 
as  "  terrestrial ;"  and  that  the  body  which  like  seed  is  sown  and 
dies  in  the  earth,  is  not  exactly  that  body  which  shall  be,  but 

*  Job  19:  25. 

^  John  5:  28.  29.  Marvel  not  at  this,  for  the  hour  is  coming,  in  which 
all  that  are  in  their  graves  shall  hear  his  voice,  and  shall  come  forth  ;  they 
that  have  done  good  unto  the  resurrection  of  life  ;  and  they  that  have  done 
evil  unto  the  resurrection  of  damnation,  John  11:  25.  Jesus  said  unto 
her,  I  am  the  resurrection  and  the  life  ;  he  that  believeth  in  me,  though  he 
were  dead  yet  shall  he  live. 

^  John  11:  43.  44.  And  when  he  had  thus  spoken  he  cried  with  a  loud 
voice,  Lazarus,  come  forth.  And  he  that  was  dead  came  forth,  bound 
hand  and  feet  with  grave  clothes,  &c. 

^  Luke  7:  11 — 15.  And  he  that  was  dead  sat  up,  and  began  to  speak. 
See  also  Matth.  27:  52.  27:  6.  Heb.  11:  5.  2  Kings  2:  11. 

>•  John  5:  28.  29. 


312  REASONS  OF  THE  RESURRECTION.  [Art.  XVII. 

God  giveth  to  every  seed  his  own  body.^  Moreover,  a  body 
like  ours,  subject  to  constant  decay,  would  be  unfit  for  the  hab- 
itation of  an  immortal  and  ever  vigorous  spirit.  From  all  these 
circumstances  it  would  appear,  that  our  bodies  will  in  death  ex- 
perience a  very  great  change,  and  rise  as  diverse  from  our  pres- 
ent bodies  as  the  stock  of  grain  is  from  the  seed  whence  it  sprang: 
and  yet,  that  as  the  stock  of  grain  proceeded  from  the  seed, 
and  derived  its  essential  structure  and  properties  from  it ;  so 
the  future  body  will  still  embrace  the  essential  elements  of  the 
present,  so  modified  as  to  suit  their  eternal  destination,  and  yet 
retain  a  just  basis  of  identity.  The  nature  of  these  essential  ele- 
ments is  unknown  to  us  and  beyond  the  reach  of  philosophy. 

This  identity  is  also  evident,  because  we  are  told  that  our 
bodies  will  rise  again,  and  not  that  new  ones  will  be  created  : 
and  because  we  are  told  that  Christ  will  change  our  body,^  not 
create  others. 

c)  The  reasons  why  the  Author  of  our  being  will  raise  our 
bodies  at  the  latter  day,  are  various.  No  doubt  the  soul  united 
to  such  a  glorified,  incorruptible  body,  will  be  better  adapted  for 
that  particular  state  of  reward  and  punishment  which  God  has 
appointed  for  them.  The  precise  nature  of  that  state  we  know 
not,  but  it  is  obviously  possible  that  as  the  joys  of  heaven  and 
the  torments  of  hell  will  in  part  at  least  be  the  natural  effects 
of  habits  of  virtue  or  vice  in  this  world,  there  might  be  pecu- 
liar propriety  in  the  resurrection  of  the  body.  It  is  possible 
too  that  the  soul  of  man,  when  united  to  some  organic  body, 
is  capable  of  higher  degrees  of  pleasure  and  of  pain  than  in 
its  disembodied  state.  And  may  not  this  fact  be  the  reason, 
why  in  the  intermediate  state  between  death  and  judgment,  the 
righteous  and  the  wicked  neither  enjoy  as  great  a  degree  of 
pleasure  nor  suffer  as  poignant  pain  as  they  will  after  judgment, 
when  their  bodies  will  again  be  united  to  them?     A  union  of 

'   1  Cor.  15:  tho  whole  chapter,  v.  38.  ^  pi.iiip.  3;  21. 


Chap.   XXII.]  TIME    OF    THE    RESURRECTION.  313 

the  soul  with  a  body  also  capacitates  it  for  certain  virtues  or 
vices,  by  the  restraint  or  indulgence  of  the  bodily  passions, 
which  would  be  impossible  to  a  disembodied  spirit. 

The  day  and  hour  of  this  resurrection  knoweth  no  man,' 
though  they  are  doubtless  fixed  by  God.  We  know  it  will  be 
at  the  end  of  the  world,,  and  prior  to  the  judgment.  The  pro- 
phetical data  of  the  sacred  volume  may  perhaps,  when  fully 
understood,  determine  the  precise  time  of  this  awful  event ;  and 
several  general  signs  of  the  times  are  given  in  the  sacred 
volume.  We  know  that  there  will  be  a  "  falhng  away  first,  and 
that  the  man  of  sin  will  be  revealed,  the  son  of  perdition.'"' 
How  interesting  will  be  the  scene,  when  the  voice  of  the  arch- 
angel shall  sound,  and  the  all-alarming  clangor  of  his  trumpet 
reverberate  throughout  the  earth  ;  when  the  graves,  and  charnel 
houses  will  rattle  with  the  stirring  dead,  when  the  ocean  will 
heave  and  throw  up  the  bodies  buried  in  her  bosom  ;  when 
nations  under  ground  bestir  themselves  and  arise  to  judgment ! 
How  august  will  be  the  appearance  of  the  Judge  coming  in  the 
clouds  of  heaven,  surrounded  by  his  mighty  angels  ;  and  how 
different  the  feeUngs  of  those  who  come  forth  to  the  resurrection 
of  life,  and  those  unhappy  beings  who  lived  and  died  enemies 
to  God,  and  now  come  to  the  resurrection  of  danmation  !  Rea- 
der, now  in  thy  day  of  grace  inquire,  with  which  of  these 
classes  will  thy  lot  be  cast?  Will  thy  renovated  body  but 
prove  the  channel  of  augmented  suffering  to  thee,  or  hast  thou 
given  up  thy  members  as  instruments  of  righteousness,  and 
thy  body  as  a  temple  for  the  Holy  Ghost  ? 

*  Mcitth.  24:  36.  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the 
angels  of  heaven,  but  my  Father  only.    Acts  1:  7.  3  Pet.  3.  10. 

2  2  Thess.  2:  3.   1  Thess.  4:  16. 


40 


314  JUDGMENT.  [Art.  XVII. 


CHAPTER  XXIII. 

FINAL    JUDGMENT. 

To  tlie  resurrection  of  the  dead  will  succeed  tiie  general 
judgment,  a)  Every  fact  which  tends  to  estabUsh  the  exist- 
ence of  a  moral  government  in  the  world,  also  affords  proof  of 
a  future  retribution  in  which  the  inequalities  of  the  present 
administration  will  be  equalized.  And  it  is  but  meet  that  this 
award  should  be  preceded  by  a  public  rehearsal  of  each  indivi- 
dual's case.  Reason  could  not  discover  the  doctrine  of  a  formal 
judgment.  It  was  brought  to  light  by  the  scriptures,  and  in 
them  it  is  abundantly  taught.  Paul  inculcates  it  in  his  speech 
before  the  intelligent  and  polished  citizens  of  Athens.  "  God," 
says  he,  "has  appointed  a  day  in  which  he  will  judge  the 
world  in  righteousness,  by  that  man  whom  he  hath  ordained." 
Yes,  the  man  of  Calvary  will  be  the  Judge  of  all  the  earth  ! 
He,  in  whom  God  was  manifest,  and  humbled  himself  so  low, 
will  be  thus  gloriously  exalted,  and  sit  in  judgment  on  an 
assembled  universe  !  Then  will  be  summoned  before  him  also 
all  his  foes,  and  be  at  least  compelled  to  worship  him,  from 
whose  head  they  vainly  attempted  to  strike  the  crown.  Before 
this  tribunal  you,  reader,  and  I  must  also  appear  ;  for  we  must 
all  appear  before  the  judgment  seat  of  Christ. 

b)  At  what  time  this  awful  scene  will  take  place,  we  know 
not.  But  the  day  is  fixed,  "  for  God  hath  appointed  a  day,  in 
which  he  will  judge  the  world."  Probably  it  will  be  sooner 
than  we  expect ;  for  "  it  cometh  as  a  thief  in  the  night."  Tlie 
world  will  be  immersed  in  wickedness,  as  in  the  time  when 
Noah  entered  the  ark.  The  glorious  influence  of  the  millennium 
will  have  in  a  great  measure  ceased,  Satan  shall  be  again  let 
loose  for  a  season  on  the  earth, ^  and  "  the  four  quarters  of  the 


*  Rev.  20:  7.  8.  And  when  the  thousand  years  are  expired,  Satan  shall 
be  loosed  out  of  his  prison. 


Chap.  XXIII.]  APPEARANCE  OF  THE  JUDGE.  315 


earth,  Gog  and  Magog,  will  be  gathered  together  to  battle 
against  the  followers  of  the  Lamb.  The  earth  will  be  buried 
in  violence,  lust  and  total  security,  when  the  great  day  of  God 
Almighty  comes.  The  last  sun  has  run  its  course,  and  set  in 
darkness  on  the  earth  for  ever. 

c)  Then  shall  the  Son  of  man  appear  in  the  clouds  of  heav- 
en, surrounded  by  the  mighty  angels  at  midnight,  when  man- 
kind are  wrapped  in  sleep.  He  will  shed  forth  from  his  own 
person,  a  light  exceeding  far  the  splendor  of  the  sun,  a  hght  that 
shall  penetrate  the  universe,  and  render  visible  not  only  the  thou- 
sands of  nations  and  generations  then  assembling  before  the 
Judge,  but  also  their  secret  thoughts :  a  hght  that  will  like  an 
arrow  transfix  with  terror  the  heart  of  every  sinner,  and  thrill 
with  humble  joy  to  the  true  believer.  Then  will  the  Judge  un- 
fold the  book  of  his  omniscience,  and  exhibit  to  an  assembled 
universe  its  appalhng  contents.  Alas,  what  discoveries  will 
then  be  made  !  What  stenes  of  midnight  revelry  and  debauch- 
ery and  murder  will  be  brought  to  light !  When  all  these,  to- 
gether with  the  wars  and  bloodshed  to  which  the  sinful  pas- 
sions of  men  have  led,  are  reviewed  in  the  light  of  eternity, 
truly  their  record  will  look  like  the  annals  of  hell  and  the  bio- 
graphy of  devils  !     Reader,  how  will  your  secret  hfe  appear  ? 

d)  The  laiD  by  which  the  different  subjects  of  God's  moral 
government  will  be  judged,  will  be  the  degree  of  hght  enjoyed 
by  them  in  the  world.  The  heathen  will  be  judged  by  the  law 
of  nature,'  and  Jews  and  Christians  by  the  revelation  they 
possessed.  And  now  will  the  Judge  enter  on  the  work  of  ret- 
ribution, and  reward  each  one  according  to  his  work  !  Reader, 
dost  thou  belong  to  the  children  of  God  ?  Hear  the  delightful 
plaudit,  Come,  ye  Messed  of  my  Father^  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  V)orldP     Then 

^  Rom.  2:  12.  For  as  many  as  have  sinned  without  the  (written)  law, 
shall  also  perish  without  the  law  ;  and  as  many  as  have  sinned  under  the 
law,  shall  be  judged  by  the  law, 

2  Matth.  25:  34. 


310  CONFLAGRATION  OF  THE  WORLD.  [Alt.   XVII. 


wilt  thou  be  admitted  into  that  city  which  has  no  need  of  a 
temple,  for  the  Lord  God  Almighty  and  the  Lamb  are  the  tem- 
ple of  it ;  and  which  has  no  need  of  the  sun,  neither  the  moon 
lo  shine  in  it,  for  the  glory  of  God  doth  lighten  it,  and  the 
Lamb  is  the  light  thereof." 

But  do  you  belong  to  the  enemies  of  God  ?  You  too  must 
be  rewarded  according  to  your  works.  You  have  rejected  the 
Saviour,  and  counted  the  blood  of  the  covenant  an  unholy 
thing  ;  and  therefore  that  blood  cannot  be  applied  to  cancel 
your  sins.  You  have  rejected  the  only  days-man  betwixt  God 
and  you,  and  therefore  must  meet  the  wrath  of  your  offended 
Judge  in  the  nakedness  of  your  own  guilt.  To  you  and  all 
the  assembled  enemies  of  God  the  Judge  will  say.  Depart,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels,^  and  thus  your  eternal  state  be  unchangeably  fixed. 

e)  Then  will  sentence  also  be  passed  on  the  devils,  who 
kept  not  their  first  estate,  and  whom  God  had  reserved  in 
chains  of  darkness  unto  the  judgment  of  the  great  day.^  The 
pecuhar  circumstances  of  their  transgression,  and  the  process 
of  judgment  in  reference  to  them,  is  indeed  not  known  to  us, 
but  the  fact  that  they  will  also  be  summoned  to  the  judgment, 
is  clearly  revealed.  We  know  that  they,  like  men,  were  moral 
agents,  and  therefore  will  be  judged  for  their  voluntary  conduct 
in  reference  to  the  will  of  God  as  made  known  to  them. 

f)  After  the  judgment  is  closed  the  conflagration  of  the 
earth  will  follow.  Flaming  fire  from  the  presence  of  the  Al- 
mighty Judge,  will  sweep  in  one  continued  volume  over  our 
globe,  enveloping  the  stately  tower,  the  magnificent  palace,  and 
the  humble  cot  in  one  indiscriminate  conflagration.     The  ele- 

•  Matth.  25:  35. 

^  .Tude  V.  6  And  the  angels  which  kept  not  their  first  estate,  but  left 
their  own  habitation,  he  hath  reserved  in  everlasting  chains  under  dark- 
ness, unto  the  judgment  of  the  great  day.  2  Pet.  2:  4.  For  if  God  spared 
not  the  angels  that  sinned,  but  cast  them  down  to  hell,  and  delivered  them 
into  chains  of  darkness,  to  be  reserved  unto  judgment. 


Chap.    XXTII]  HEAVEN.       ITS  LOCALITY.  3l7 

ments  will  be  consumed  with  fervent  heat,  the  earth  will  melt," 
the  atmosphere  around  it  will  catch  the  flame  and  be  converted 
into  one  body  of  liquid  fire.  Thus,  "  the  heavens,"  the  visible 
concave  surrounding  our  earth,  "  will  flee  away  from  the  face 
of  him  that  sittetli  on  the  throne ;  and  no  place  be  found  for 
them  any  more !"  "  Seeing  then,  that  all  these  things  shall 
be  dissolved,  what  jnanner  of  persons,"  reader,  "  ought  we  to 
be  in  all  holy  conversation  and  godliness."*^ 

In  regard  to  this  final  catastrophe  a  diversity  of  opinion  has 
existed.  Some  have  supposed  that  this  conflagration  will  in- 
volve in  its  train  the  sun,  moon,  planets,  and  fixed  stars;  in 
short,  all  the  thousands  of  worlds  that  exist  in  the  universal 
empire  of  Jehovah. 

Others,  we  think  with  more  propriety,  confine  its  eflects  to 
the  destruction  of  our  own  globe  ;  because  the  judgment  to 
which  it  is  an  appendage,  refers,  mainly,  to  the  human  race. 
The  aflfairs  of  this  earth  will  then  be  brought  to  a  close  ;  but  the 
separate  existence  of  other  worlds  may  not  be  aflccted  by  it. 
Our  earth  and  perhaps  its  moon,  will  be  stricken  out  of  the  vast 
concave  of  heavenly  luminaries  ;  but  the  solar  system  will  move 
on  uninterrupted,  arid  the  loss  of  this  little  speck  in  creation 
perhaps  not  to  be  noticed  by  the  inmates  of  other  worlds  ! 

Some  have  supposed  that  our  earth  will  be  annihilated, 
whilst  others  have  more  plausibly  maintained  that  it  will  be 
transforined  into  a  new  heaven  and  ne\v  earth. 

*  2  Peter  3:  10.  But  the  day  of  the  Lord  will  come  as  a  thief  in  the 
night ;  in  which  the  heavens  shall  pass  away  with  a  great  noise,  and  the 
elements  shall  melt  with  fervent  heat ;  the  earth  also  and  the  works  that 
are  therein,  shall  be  burned  up.  v.  12.  Looking  for  and  hasting  unto  the 
coming  of  the  day  of  God,  wherein  the  heavens  being  on  fire,  shall  be  dis- 
solved, and  the  elements  shall  melt  with  fervent  heat. 

2  3  Peter  3:  11. 


318  NATURE    OF    FUTURE    HAPPINESS.  [Art.    XVII. 

CHAPTER   XXIV. 

HAPPINESS  OF  THE  RIGHTEOUS  AFTER  JUDGMENT. 

The  abode  of  the  righteous  subsequently  to  the  solemnities 
of  the  judgment  day,  is  designated  by  various  names,  such  as 
heaven,  paradise,  our  heavenly  Father's  house,  the  rest  that 
remaineth,  (fcc.  and  their  happiness  in  it  is  termed,  eternal  life,' 
an  incorruptible  inheritance,^  eternal  salvation,^  &c. 

The  nature  of  their  happiness  cannot  perhaps  be  fully  com- 
prehended by  us  in  this  life,  although  much  may  be  learned 
from  the  numerous  representations  of  the  sacred  volume. 

I.  The  state  of  the  righteous  after  judgment  is  represented 
as  having  locality,  being  a  place.  This  is  evident  even  from  the 
several  names  applied  to  it  in  scripture.  Probably  it  is  the  same 
))lace  in  which  they  had  dwelt  prior  to  judgment ;  or  perhaps 
the  sphere  of  their  agency  and  enjoyment  is  now  far  more  ex- 
tensive, ])crvading  the  immense  regions  of  Jehov a] Cs  kingdom. 

Michaelis''  supposed  the  renovated  earth  to  be  the  destined 
future  abode  of  the  blessed.  Pfaffius'  believed  heaven  to  be  in 
the  bosom  of  God  himself,  where  the  angels  and  the  spirits  of 
the  just  made  perfect  would  enjoy  eternal  rest. 

II.  The  nature  of  the  future  blessedness  of  the  saints  is 
known  to  us  but  in  part.  It  will  consist  of  an  entire  absence 
of  all  pain,  sickness  or  want,  and  the  positive  enjoyment  of  the 
bliss  prepared  for  those  who  love  God. 

'  Matth.  25:  46.  And  these  shall  go  away  into  everlasting  punishment, 
but  the  righteous  into  Fife  eternal. 

^  1  Pet.  1:  4.  To  an  inheritance  incorruptible  and  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  you. 

^  Heb.  5:  9.  And  being  made  perfect,  he  became  the  author  of  eternal 
salvation,  unto  all  them  that  obey  him. 

■*  Michaelis  Dogmatik,  p.  589. 

*  C.  M.  Pfaffii,  Dis.  de  coglo  beatorum. 


Chap.  XXIV.]  NATURE    OF    FUTURE    HAPPINESS.  319 

a)  The  saints  will  derive  new  capacities  for  holy  action  and 
enjoyment,  from  their  union  with  the  resuscitated.,  glorified^ 
body.  How  much  the  action  and  enjoyment  of  the  soul  depends 
on  the  organization  and  health  of  the  body  even  in  this  life  is 
well  known.  But  in  heaven  the  exalted  spirit  will  never  be  re- 
tarded in  its  movements  by  any  defect  or  disorder  of  its  bodily 
organs.  On  the  contrary,  the  superior  refinement  and  perfec- 
tion of  the  organs,  will  add  correspondent  perfection  to  the  ope- 
rations of  the  soul.  The  properties  of  this  glorified  body  being 
different  from  those  of  what  we  term  matter,  human  language 
contained  no  words  properly  to  designate  them.  The  apostle, 
therefore,  in  the  language  of  approximation,  terms  it  a.  spiritual 
hody.'^  This  literally  would  mean  mental  matter ^  and  be  a  con- 
tradiction in  terms  ;  but  all  will  understand  the  apostle  to  mean, 
that  the  risen  body  will  be  so  much  more  refined  and  elevated 
in  nature,  as  to  bear  more  resemblance  to  a  spirit  than  to  any 
other  known  object.  It  is  also  termed  a  celestial,^  an  incorrup- 
tible, an  immortal^  body.  This  body  will  doubtless  have  differ- 
ent and  more  numerous  organs  of  sense  than  had  the  earthly. 
Among  the  animals  known  to  us  some  have  fewer  senses  than 
man,  and  some  possess  one  or  other  of  the  senses  in  a  much 
higher  degree  than  he.  It  is  analogous  then  to  expect  that  in 
liis  union  with  the  heavenly  body  man  will  have  more  and 
higher  senses  than  are  now  known  to  us. 

b)  In  death  too  the  spirit  will  be  freed  from  all  that  intellec- 
tual imbecility  derived  from  the  dominion  of  sin.     That  the 

*  Phil.  3:  21.  Who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  according  to  the  working  whereby  he  is  able 
even  to  subdue  all  things  unto  himself. 

^  1  Cor.  15:  44.  It  is  sown  a  natural  body,  and  it  is  raised  a  spiritual 
body.     There  is  a  natural  body  and  there  is  a  spiritual  body. 

^  V.  40.  There  are  also  celestial  bodies  and  bodies  terrestrial ;  but  the 
glory  of  the  celestial  is  one,  and  the  glory  of  the  terrestrial  is  another. 

*  V.  53.  For  this  corruptible  must  put  on  incorruption,  and  this  mortal 
must  put  on  immortality. 


320  GRADATION    OF    HAPPINESS    IN    HEAVKN.  [Art.   XVII. 

apostasy  of  our  first  parents,  and  the  disordered  frame  with 
which  we  are  now  born,  have  very  much  abridged  the  intel- 
lectual power  of  man,  admits  of  no  doubt.  Hut  in  eternity  the 
soul  will  commence  its  career  anew,  with  powers  of  intellect 
equal  at  least  to  the  developed  faculties  of  a  Newton  or  a  Leib- 
nitz. Now  we  see  as  through  a  glass  darkly;  but  then,  face  to 
face ;  now  we  know  in  part,  but  then  we  shall  know  even  as 
we  are  known.' 

c)  The  moral  character  of  the  soul  will  be  entire  and  perfect. 
Every-  tendency  to  sin  will  have  been  completely  eradicated. 
Every  thing  like  envy,  hatred,  malice  and  all  other  painful 
affections  of  the  soul  will  be  unknown,  and  love  to  God  and 
love  to  the  creatures  he  has  made  will  throb  in  our  bosoms  and 
fill  us  with  delight.  Nothing  is  more  fully  estabhshed  by  the 
uniform  experience  of  Christians  than  the  fact,  that  those  feel- 
ings of  benevolence,  charity,  humility,  and  in  short  all  the 
graces  of  the  Christian  character,  tend  to  tranquiUize  the  soul 
and  raise  it  above  the  vicissitudes  of  time,  and  fill  it  with  joy. 
In  heaven  and  throughout  eternity  these  dispositions  will  have 
full  scope,  and  will  be  productive  in  the  highest  degree  of  their 
natural  and  appropriate  effects. 

d)  In  heaven  the  soul  will  enjoy  the  society  of  angels  and 
their  blessed  God  and  Redeemer.  The  happiness  of  our  social 
intercourse  on  earth  is  not  without  alloy  ;  for  the  best  of  human 
beings  are  sanctified  but  in  part,  and  occasionally  under  the  in- 
fluence of  error  and  sin.  And  where  there  is  sin  there  must  be 
suffering.  But  in  those  abodes  of  bhss,  the  Christian  will  be 
entirely  free  from  sin  himself,  and  find  himself  surrounded  with 
equally  holy  and  happy  spirits,  will  be  in  the  presence  of  his 
Saviour  and  his  God.  There  he  will  enjoy  the  pleasures  which 
flow  from  the  society  of  perfectly  holy  spirits,  and  uniting  in 
ascriptions  of  praise  to  him  who  bought  them  with  his  blood, 
and  made  them  kings  and  priests  unto  God. 

'  1  Cur.  13:  12. 


Chap.   XXIV.]  DURATION    OF    THE    HAPPINESS    OK    HEAVEN-  'i'^l 

III.  The  gradations  of  this  felicity  are  various,  That  this 
will  be  the  case  seems  to  be  a  necessary  consequence  of  the  fact 
that  in  this  life  man  is  a  moral  agent,  under  probation,  and  in  a 
moral  government,  and  that  eternity  is  the  appointed  time  of 
retribution.  But  it  is  moreover  clearly  taught  in  the  sacred  vol- 
ume. For  although  the  salvation  of  believers  is  of  grace  and 
not  of  works,  yet  are  we  expressly  told,  that  they  will  be  re- 
warded according  to  their  works.  All  the  inhabitants  of  heaven 
will  be  entirely  and  exclusively  happy ;  yet,  as  they  have  ac- 
quired different  degrees  of  capacity  for  celestial  enjoyments, 
they  will  indeed  drink  at  the  same  exhaustless  fountain,  and 
all  be  filled,  but  contain  different  measures  according  to  the 
different  desires  and  susceptibilities  of  each.' 

IV.  The  felicity  of  heaven  will  be  eternal  and  progressive. 
The  eternity  of  heaven  is  clearly  taught  in  the  sacred  volume,^ 
and  is  not  disputed.  That  the  happiness  of  the  righteous  will 
be  eternally  progressive  is  also  evident,  a)  Because,  as  holy 
action  on  earth  increased  the  capacity  of  saints  for  the  enjoy- 
ments of  heaven,  no  reason  can  be  assigned  why  the  continu- 
ance of  such  action  under  more  favourable  circumstances, 
should  not  still  more  augment  that  capacity,  b)  Again,  the 
desires  of  the  soul  for  enjoyment  are  ever  unsatisfied,  or  at  least 
seem  constantly  tending  to  increase,  in  this  life,  and  probably 
will  continue  to  do  so  in  that  which  is  to  come,  c)  The  soul 
cannot  be  stationary  in  any  of  its  capacities  for  enjoyment  as 
well  as  action,  but  must  be  ever  either  progressive  or  retrograde. 

^  1  Cor.  3:  8.  Now  he  that  planteth  and  he  that  watereth  are  one ;  and 
every  man  shall  receive  his  own  reward,  according  to  his  own  labour. — 
2  Cor.  5:  10.  For  we  must  all  appear  before  the  judgment  seat  of  Christ, 
that  every  one  may  receive  the  things  done  in  his  body,  according  to  that 
he  hath  done,  whether  it  be  good  or  bad.  Rom.  2:  5 — 7.  Luke  19:  17. 
And  he  said  unto  him,  Well,  thou  good  servant :  because  thou  hast  been 
faithful  in  a  very  little,  have  thou  authority  over  tea  cities,    v.   18 — 27. 

^  Matth.  25:  46.  And  these  shall  go  away  into  everlasting  punishment, 
but  the  righteous  into  life  eternal. 

41 


322  ETERNAL    INCREASE    OF    HAPPINESS.  [Art.   XVII. 


But  in  heaven  there  will  be  no  backslidinjr.  Hence,  as  the 
capacity  for  enjoyment  will  be  progressive,  and  the  fountain 
for  its  gratification  at  the  throne  of  God  is  inexhaustible,  an 
evergrowing  happiness  will  necessarily  follow. 

Yes,  the  believer  may  cherish  the  pleasing  belief,  that  his 
happiness,  which  commenced  in  this  world,  and  though  not 
unalloyed,  rendered  life  highly  desirable  to  him,  will  continue, 
yea,  eternally  increase  in  the  world  to  come.  A  Voltaire  or  a 
Paine  might  well  wish  to  get  rid  of  his  immortality — might 
envy  the  lot  of  the  brutes  that  perish  in  death  ;  for  they  have 
spurned  the  mercy  of  God,  they  have  imprecated  the  vengeance 
of  the  Almighty,  and  have  nothing  to  hope,  and  everything  to 
fear  from  eternity.  But  the  sincere  disciple  of  Christ  may  well 
regard  his  immortality  as  one  of  the  dearest  features  of  his  fu- 
ture hopes.  Being  the  follower  of  him  who  said,  "  I  am  the 
resurrection  and  the  hfe  ;  if  any  man  believe  in  me,  though  he 
die,  yet  shall  he  live ;"  he  sees  before  him  the  prospect  of  cease 
less  and  evergrowing  felicity.  Delightful  it  must  have  been 
for  him  to  awake  in  the  eternal  world,  and  find  himself  in 
Abraham's  bosom,  to  look  back  for  the  first  time  on  death  as  a 
something  past :  still  more  delightful  is  it  now,  since  the  solem- 
nities of  the  judgment  are  over,  to  hear  the  welcome  plaudit, 
Well  done,  good  and  faithful  servant,  enter  into  the  joys  of  thy 
Lord,  inherit  the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world.  Does  he  now  find  himself  in  the  society  of 
Jesus  and  the  blessed  angels,  and  his  old  acquaintances  and 
friends  on  earth?  The  very 'zest  of  his  felicity  will  be,  that 
there  he  will  dwell  for  ever.  Does  he  find  himself  satisfied 
with  the  image  of  his  God  7  He  will  continue  to  grow  more 
and  more  like  him,  and  better  satisfied,  that  is,  more  happy 
for  ever  !  Is  he  growing  in  intellect  and  knowledge  ?  does  he 
find  himself  able  to  comprehend  even  in  physical  and  intellec- 
tual science  ten  thousand  things  which  were  mysteries  to  him 
here  ?     Does  he  soon  occupy  the  station  w  hich  he  had  here 


Cliap    XXV.]  OF    HELL.       ITS    LOCALITY.  323 

ill  imagination  assigned  to  the  tallest  archangel  next  the 
Almighty's  throne?  He  knows,  that  he  will  continue  thus  to 
increase  throughout  eternity,  and  standing  on  this  exalted  emi- 
nence, he  will  look  back  and  see  the  volume  of  divine  providence 
unfolding  before  his  eyes  in  all  its  latitude  and  relations  ;  see  the 
wisdom  of  those  dispensations  which  seemed  inexplicable  to 
him  on  earth,  the  benevolence  of  those  which  appeared  most 
unequal  and  severe.  But  the  feeling  which  will  there  absorb 
all  others,  and  throughout  eternit}^  fill  the  breasts  of  the  saints 
in  heaven,  will  be  the  most  intense  adoration  and  gratitude  to 
that  Lamb  of  God,  who  purchased  them  with  his  own  blood, 
and  to  whom  they  are  indebted  for  those  streams  of  never  end- 
ing bliss  in  which  they  bathe  their  souls.  Dear  reader,  will  you 
be  among  that  blessed  throng  ?  Or  are  you  treading  under 
foot  that  precious  blood,  in  which  those  now  standing  before 
his  face,  had  "  washed  their  robes  and  made  them  white  ?" 


CHAPTER  XXV. 

THE  PUNISHMENT  OF  THE  WICKED. 

After  the  solemnities  of  the  Judgment  are  closed,  the  wicked 
also  will  be  consigned  to  their  state  of  endless  misery,  which  is 
termed  "  second  death,"'  "destruction,"^  "punishment,"^  "per- 
dition,"^ "  the  burning  lake,""  <fcc. 

^  Rev.  21:8.  But  the  fearful  and  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and  idolaters,  and  all  liars, 
shall  have  their  part  in  the  lake  that  burneth  with  fire  and  brimstone  i 
which  is  the  second  death.     See  2:  II.  20:  6.  14. 

2  2  Thess.  1:  9.  ^  Matth.  25:  46. 

*  Matth.  7:  13.  arroXfio.  *  See  No.  1. 


•3*^4  NATURE    OF    FUTURE    PUNISHMENT.  [Art.   XVII. 

I.  Their  state,  like  that  of  the  righteous,  is  represented  as 
having  locality.  This  opinion  has  been  generally  entertained 
in  the  (Christian  church,  although  Origen  among  the  ancients, 
as  well  as  Doederlein  and  others  among  the  moderns,  maintain- 
ed that  it  is  <)X\\y  a  state.  Where  the  place  appointed  for  the 
punishment  of  the  wicked  will  be,  whether  in  the  centre  of 
our  earth,  or  in  some  planet,  or  elsewhere,  we  know  not. 

II.  The  sufferings  of  the  wickeJ  will  be  both  bodily'  and 
mental ;  and  will  consist  in  a)  consciousness  of  guilt.  The 
solemnities  of  the  judgment  day  will  produce  in  the  condemned 
deep  conviction  of  the  justice  of  their  sentence,  and  the  moral 
tmpilude  of  their  own  hearts,  b)  They  will  be  tormented  by  the 
conviction,  that  they  have  had  hea\en  within  their  reach,  that  its 
blessings  were  actually  provided  for  them  too,  and  offered  to 
them  with  as  much  sincerity  as  to  those  who  accepted  them, 
but  that  now  they  are  forever  lost !  c)  They  will  recollect 
with  pain  the  numerous  sermons  they  heard  and  heeded  not; 
the  earnest,  affectionate  entreaties  of  their  ministers,  which  they 
treated  with  total  disregard  ;  the  urgent  solicitations  of  their 
pious  friends,  who  oft  entreated  them  to  be  reconciled  to  God, 
but  in  vain  ;  they  will  recollect  the  strivings  of  God's  spirit  with 
them,  and  the  deep  and  solemn  convictions  which  he  sometimes 
wrought  in  their  souls,  thus  Ijringing  salvation  nigh  to  them. 
These  influences  they  resisted,  saying  to  the  Holy  Comforter, 
depart  from  me,  we  desire  not  the  knowledge  of  thy  ways  ! 
d)  Their  souls  will  be  harrowed  up  by  the  conviction  that  all 
their  hopes  ure  now  forever  lost,  their  doom  irrevocably  fixed.'' 


'  Luke  16:  23 — 26.  And  in  liell  he  (the  rich  man)  lifted  up  his  eyes 
being  in  torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom. 
And  he  cried  and  said,  Father  Abraham,  have  mercy  on  me,  and  send  Laza- 
rus that  he  may  dip  the  tip  of  his  linger  in  water  and  cool  my  tongue  ;  for 
I  am.  tormented  m  this  flame. 

^  Luke  16.  And  besides  all  this,  between  us  and  you  there  is  a  great 
gulf  fixed ;  so  that  they  who  would  pass  from  hence  to  you  cannot ;  neither 
can  the;/  pass  to  us  that  would  come  from  thence. 


Chap.  XXV.]  DUUATION    of    future    PUNfSHMENT.  3"25 

There  are  many  sufferings  incident  to  human  Hfe,  which  are 
tolerable  only  because  they  are  believed  to  be  of  short  duration. 
Tell  the  wretched  sufferer  screaming  under  the  tortures  of  the 
stone,  or  the  agonies  and  pangs  ofthe  confirmed  tic  doloureux, 
that  these  sufferings  he  must  endure  throughout  millions  and 
millions  of  years,  and  if  he  believed  you,  he  would  be  driven  to 
furious  despair.  What  then  must  be  the  horror  of  the  damned, 
when  they  realize  the  dreadful  anticipation,  that  their  pangs, 
not  unlike  those  of  "  burning  fire"  and  *•  gnawing  worms,"  will 
endure  forever  !  e)  The  torments  of  the  accursed  will  proba- 
bly consist  in  part  of  raging  desires  and  lusts,'  forever  denied 
gratification,  f)  Probably  too,  they  may  have  a  glance  at  the 
blissful  scenes  of  heaven,  ;is  had  the  rich  man  at  Lazarus  in 
Abraham's  bosom,  and  feel  the  more  deeply  the  extent  of  their 
loss,  g)  Much  of  their  misery  will  arise  from  their  confinement 
with  devils,^  and  other  malicious,  damned  spirits  ;  whose  very 
depravity  makes  them  seek  a  fiend-like  pleasure  in  tormenting 
each  other !  h)  But  the  certainty  of  their  wretchedness  is 
placed  beyond  all  doubt,  because  they  will  be  shut  out  in  re- 
gions of  outei*  darkness,  far  from  the  presence  of  God,  and  the 
glory  of  his  power.  What  more  terrific  horrors  can  be  imagin- 
ed than  must  result  from  the  dread  combination  of  all  these 
sources!  Yet  all  these  are  the  natural  fruits  of  sin,  independ- 
ently of  any  positive  punishment,  which  a  righteous  God  may 
see  fit  to  inflict! 

III.  The  duration  of  these  torments  is  beyond  all  doubt 
represented  as  eternal. 

The  eternity  of  future  blessedness  is  not  disputed,  although 
that  of  future  punishment  has  been  ;  yet  they  rest  on  precisely 

*  Rev.  22:  11.  He  that  is  unjust,  let  him  be  unjust  still;  and  he  that  is 
filthy,  let  him  be  filthy  still ;  and  he  that  is  righteous,  let  him  be  righteous 
still  ;  and  he  that  is  holy,  let  him  be  holy  still. 

^  Matth.  25:  45.  46.  Then  shall  he  say  to  them  on  the  left  hand,  depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels. 


326  ETERNITY    OF    FUTURE    PUNISHMENT.  [Art.  XVII. 

the  same  evidence.  Hapjsiiiess  has  no  more  tendency  to  con- 
fer eternity,  than  misery  to  take  it  away.  Both  rest  on  the  tes- 
timony of  God's  word,  a)  Express  and  literal  passages  are 
found  teaching-  that  the  pains  of  the  accursed  are  ^^  etenial,''^^ 
are  "  everlasting,^^'^  and  continue  ^^ forever  and  ever."^  b)  The 
same  doctrine  is  conveyed  in  figurative  language  of  various 
and  unequivocal  import,  teaching  the  eternity  of  future  punish- 
ment. It  is  termed  "the  unquenchable  fire,"  "the  worm  that 
dieth  not,"^  and  the  lake  of  fire  and  brimstone,  in  which  Satan 
and  his  angels  are  "  tormented  day  and  night,  forever  andever."* 
There  is  moreover  reason  to  believe  that  the  accursed  will  for- 
ever remain  enemies  of  God  ;  and,  therefore,  eternally  deserve, 
and  receive  punishment.  The  scriptures  never  even  intimate, 
that  the  flames  of  hell  will  be  purgative,  sanative  or  remedial 
in  their  influence,  but  always  describe  them  as  penal  and  retri- 
butive. Nor  is  it  inconsistent  with  the  love  of  God  to  punish 
sinners  eternally :  for  they  had  a  fair  term  of  probation,  were 
often  entreated  to  be  reconciled  to  God,  and  would  not.  The 
good  of  the  moral  universe  therefore  requires,  that  the  penalty 

'  Mark  3:  29.  But  he  that  shall  blaspheme  against  the  Holy  Ghost,  hath 
never  forgiveness,  but  in  danger  of  eternal  damnation. 

^.Matth.  25:  46.  And  these  shall  go  away  into  everlasting  punishment, 
but  the  righteous  into  life  eternal.  Dan.  12:  2.  And  many  of  them  that 
sleep  in  the  dust  of  the  earth  shall  awake,  some  to  everlasting  life  ;  and  some 
to  shame  and  everlasting  contempt.  2  Thess.  1:9.  Who  shal)  be  punished 
with  everlasting  destruction  from  the  presence  of  the  Lord  and  from  the 
glory  of  his  power. 

^Rev.  14:  II.  And  the  smoke  of  their  torment  ascendeth  up  forever  and 
ever ;  and  they  have  no  rest,  day  nor  night,  who  worship  the  beast  and  his 
image. 

*  Mark  9:  33.  44.  And  if  thy  hand  offend  thee,  cut  it  off;  it  is  better  for 
thee  to  enter  life  maimed,  than  having  two  hands  to  go  into  hell,  into  the 
fire  that  never  shall  be  quenched  :  Where  their  worm  dieth  not,  and  their 
fire  is  not  quenched. 

5  Rev.  20:  10.  And  the  devil  that  deceived  them,  was  cast  into  the  lake 
of  fire  and  brimstone,  v/here  the  beast  and  false  prophet  are,  and  shall  be 
tormented  day  and  night,  forever  and  ever. 


Chap.  XXV. J  ETEllNITV    OF    FUTUIIK    PUNISHMENT.  327 

of  the  law  be  inflicted  on  them,  that  others  may  fear  and  not 
fail  into  like  condemnation,  c)  The  devils  in  hell  did  not  re- 
gard their  torments  as  temporary,  or  express  the  least  hope  of 
deliverance,  d)  Nor  did  the  rich  man  cherish  any  such  ex- 
pectation. 

The  penalties  of  the  divine  government,  like  those  of  good 
civil  polities  on  earth,  are  appointed  not  to  satisfy  the  vengeance 
of  the  lawgiver,  but  by  preventing  transgression,  and  promoting 
virtue,  to  secure  the  highest  happiness  of  the  moral  universe. 
Would  any  man,  when  passing  some  prison  of  our  land,  infer 
from  it  the  cruelty  of  our  lawgivers?  Or  if  you  beheld  a  mur- 
derer on  the  gallows,  writhing  in  the  agonies  of  death,  would 
you  believe  that  our  rulers  are  tyrants,  that  some  reckless  im- 
pulses of  vengeance  had  erected  the  instrument  of  torture  ?  No, 
we  all  know,  that  the  attachment  of  just  penalties  to  laws,  is  a 
necessary  part  of  a  good  government,  and  tends  to  ensure  secu- 
rity of  person  and  property :  yea,  that  it  is  not  only  consistent 
with  true  benevolence,  but  actually  dictated  by  it,  in  order  to 
secure  the  highest  good  of  the  moral  universe,  and  also  of  the 
criminal  himself.  As  long  as  there  was  any  hope  for  the  sin- 
ner, these  very  penalties  exerted  a  salutary  influence  on  him, 
by  retarding  his  career  of  iniquity  and  ruin. 

That  the  punishments  of  the  divine  government  will  be 
found  just,  we  must  necessarily  infer  from  the  infinite  perfec- 
tion of  God  who  appointed  them. 

Of  their  real  magnitude,  or  of  what  justice  would  in  any  case 
demand,  we  are  totally  incompetent  judges,  because  of  our  very 
inadequate  views  of  the  evil  of  sin  in  the  divine  governjnent. 

It  is  found  that  even  the  dread  of  eternal  punishment  can- 
not prevent  the  mass  of  mankind  from  frequent  transgression 
of  the  divine  law  :  how  entirely  inefficient  would  milder  punish- 
ments have  been  ?  The  legitimate  eflfect  of  a  disbelief  of  future 
punishment  is  witnessed  in  the  beastly  and  inhuman  scenes  of 
revolutionary  France. 


'S'Zd  OK    THE    HUaiAN    WILL.  [Alt.    XVlll. 

It  should  moreover  ever  be  remembered,  that  if  sin  were  not 
so  great  an  evil,  as  to  merit  and  require  the  severe  punishments 
threatened  in  God's  word  ;  its  existence  could  not  be  so  highly 
detrimental  to  the  happiness  of  the  universe,  nor  its  prevention 
an  object  of  such  great  importance  as  to  require  the  menace  of 
such  dread  penalties,  even  if  God  were  "  man  that  he  could 
lie,"  and  did  not  intend  to  execute  them. 

Rather  let  us  receive  the  declarations  of  our  heavenly  Father, 
on  this  as  on  all  other  subjects,  with  submission  and  holy  awe  ; 
confidently  believing  that  all  "  his  judgments  are  just  and 
righteous,"  and  striving  by  an  immediate  surrender  of  our 
hearts  to  him,  or  if  we  are  his  true  children,  by  a  daily  renewal 
of  our  dedication  to  his  service,  to  escape  his  righteous  displea- 
sure, and  through  the  merits  of  our  crucified  Redeemer,  secure 
his  favour  which  is  life,  and  his  loving  kindness  which  is  better 
than  life. 


ARTICLE     XVIII. 

Of  Free  Will 


Concerning  free  will  our  churches  teach,  that  the 
human  will  possesses  some  liberty  for  the  perform- 
ance of  civil  duties,  and  for  the  choice  of  those  things 
lying  within  the  control  of  reason.  But  it  does  not 
possess  the  power,  without  the  influence  of  the  Holy 
Spirit,  of  being  just  before  God,  or  yielding  spiritual 
obedience :  for  the  natural  man  receiveth  not  the 
things  which  are  of  the  Spirit  of  God ;  but  this  is  ac- 
complished in  the  heart,  when  the  Holy  Spirit  is  re- 
ceived through  the  word. 


Chap.   XXV.]  THE    AUTHOR    OF    SIN.  829 

The  subject  of  this  Article,  which  wilh  more  propriety  might 
have  been  entitled  the  Inabihty  of  man  to  fulfil  the  divine 
law  without  the  aid  of  the  Holy  Spirit,  has  received  some  at- 
tention in  the  discussion  of  Art.  IV.  and  V. 

The  additional  clause  of  this  article,  containino^  a  reference 
to  Augustine's  works  and  exemplifications  of  the  doctrine  above 
stated,  is  omitted  in  this,  as  it  is  in  many  other  versions  ;  as 
also  the  clause  rejecting  dissentient  opinions. 


ARTICLE     XIX. 

Of  the  Author  of  Sin. 


On  this  subject  they  teach,  that  although  God  is 
the  creator  and  preserver  of  universal  nature ;  the 
cause  of  sin  must  be  sought  in  the  depraved  will  of 
the  devil  and  wicked  men,  which,  when  destitute  of 
divine  aid,  turns  itself  away  from  God  :  agreeably  to 
the  declaration  of  Christ,  When  he  speaketh  a  lie  he 
speaketh  of  his  own.     John  8:  44. 

The  subject  of  this  article  also,  was  anticipated  in  Proposi- 
tion IV.  of  Decrees  and  Providence  of  God. 


42 


330  or  GOOD  WORKS.  Art.  XX. 


ARTICLE     XX. 


Of  Good   Works. 

Our  (writers)  are  falsely  accused  of  prohibiting 
good  works.  Their  publications  on  the  ten  com- 
mandments, and  other  similar  subjects,  show,  that 
they  gave  good  instructions  concerning  all  the  differ- 
ent stations  and  duties  of  life,  and  explained  what 
course  of  conduct  in  any  particular  calling,  is  pleas- 
ing to  God.  Concerning  these  things  preachers  for- 
merly said  very  little,  but  urged  the  necessity  of  pue- 
rile and  useless  works,  such  as  certain  holy-days, 
fasts,  brotherhoods,  pilgrimages,  worship  of  saints, 
rosaries,  monastic  vows,  &c.  These  useless  things 
our  adversaries,  having  been  admonished,  no  longer 
teach  as  formerly.  Moreover,  they  now  begin  to 
make  mention  of  faith,  about  which  they  formerly 
observed  a  marvellous  silence.  They  now  teach  that 
we  are  not  justified  by  works  alone,  but  join  faith  to 
works,  and  maintain  that  we  are  justified  by  faith  and 
works.  This  doctrine  is  more  tolerable  than  their 
former  belief,  and  is  calculated  to  impart  more  con- 
solation to  the  mind. 

Inasmuch,  then,  as  the  doctrine  concerning  faith, 
which  should  be  regarded  as  a  principal  one  by  the 
church,  had  so  long  been  unknown ;  for  all  must  con- 


Chap.  XXV.]  OF  »ooD  works.  331 


fess,  that  concerning  the  righteousness  of  faith,  the 
most  profound  silence  reigned  in  their  sermons,  and 
the  doctrine  concerning  works  alone  was  discussed 
in  the  churches;  our  divines  have  admonished  the 
churches  as  follows : 

First,  that  our  works  cannot  reconcile  us  to  God, 
or  merit  the  remission  of  sins,  or  grace,  or  justifica- 
tion :  but  this  we  can  attain  only  by  faith,  when  we 
believe  that  we  are  accepted  by  grace,  for  Christ's 
sake,  who  alone  is  appointed  our  mediator  and  pro- 
pitiatory sacrifice,  by  which  the  Father  is  reconciled. 
He,  therefore,  who  expects  to  merit  grace  by  his 
works,  casts  contempt  on  the  merits  of  Christ,  and 
is  seeking  the  way  to  God,  in  his  own  strength,  with- 
out the  Saviour ;  who  nevertheless  has  told  us,  I  am 
the  way,  the  truth,  and  the  life. 

This  doctrine  concerning  faith,  is  incessantly  in- 
culcated by  the  apostle  Paul.  Ephes.  2.  Ye  are  sa- 
ved by  grace,  through  faith,  and  that  not  of  your- 
selves, it  is  the  gift  of  God,  &c. 

And  lest  any  one  should  cavil  at  our  interpretation 
and  charge  it  with  novelty,  we  state  that  this  whole 
matter  is  supported  by  the  testimony  of  the  Fathers. 
For  Augustine  devotes  several  volumes  to  the  de- 
fence of  grace,  and  the  righteousness  of  faith,  in  op- 
position to  the  merit  of  good  works.  And  Ambro- 
sius,  on  the  calhng  of  the  Gentiles,  &c.  inculcates 
the  same  doctrine. 

But  although  this  doctrine  is  despised  by  the  igno- 
rant ;  the  consciences  of  the  pious  and  timid  find  it 


332  OP  GOOD  WORKS.  [Art.  XX. 

a  source  of  much  consolation,  for  they  cannot  attain 
tranquilhty  in  any  works,  but  in  faith  alone,  when 
they  entertain  the  confident  behef  that,  for  Christ's 
sake,  God  is  reconciled  to  them.  Thus  Paul  teach- 
es us  Rom.  5.  Being  justified  by  faith,  we  have 
peace  with  God.  This  whole  doctrine  must  be  re- 
ferred to  the  conflict  in  the  conscience  of  the  alarm- 
ed sinner,  nor  can  it  be  otherwise  understood. 

Hence  the  ignorant  and  worldly  minded  are  much 
mistaken,  who  vainly  imagine  that  the  righteousness 
of  the  Christian  is  nothing  else  than  what  in  com- 
mon life  and  in  the  language  of  philosophy  is  term- 
ed morality. 

Formerly  the  consciences  of  men  were  harassed 
by  the  doctrine  of  works,  nor  did  they  receive  any 
consolation  from  the  gospel.  Some  followed  the 
dictates  of  conscience  into  deserts,  and  into  monas- 
teries ;  hoping  there  to  merit  the  divine  favour  by 
a  monastic  life.  Others  invented  diflferent  kinds  of 
works,  to  merit  grace,  and  make  satisfaction  for  their 
sins.  There  was  therefore  the  utmost  necessity, 
that  this  doctrine  concerning  faith  in  Christ,  should 
be  inculcated  anew ;  in  order  that  timid  minds  might 
find  consolation,  and  know,  that  justification  and  the 
remission  of  sins,  are  obtained  by  faith  in  the  Sa- 
viour. 

The  people  are  also  now  instructed,  that  faith 
does  not  signify  a  mere  historical  belief,  such  as 
wicked  men  and  devils  have ;  but  that,  in  addition 
to  an  historical  belief,  it  includes  an  acquaintance 


Chap.  XXV.]  OF  GOOD  wokks.  333 

with  the  consequences  of  the  history,  such  as  re- 
mission of  sins,  by  grace  through  Christ,  righteous- 
ness, &c.  &c. 

Now  he  who  knows  that  the  Father  is  reconciled 
to  him  through  the  Son,  possesses  a  true  acquaint- 
ance with  God,  confides  in  his  providence  and  calls 
upon  his  name :  and  is  therefore  not  without  God, 
as  are  the  Gentiles.  For  the  devil  and  wicked  men 
cannot  believe  the  article  concerning  the  remission 
of  sins.  But  they  hate  God  as  an  enemy,  do  not 
call  upon  his  name,  nor  expect  any  thing  good  at  his 
hands.  Augustine,  in  speaking  of  the  word  faith, 
admonishes  the  reader,  that  in  scripture  this  word 
does  not  signify  mere  knowledge,  such  as  wicked 
men  possess,  but  that  confidence  or  trust  by  which 
alarmed  sinners  are  comforted  and  lifted  up. 

We  moreover  teach,  that  the  performance  of 
good  works  is  necessary,  because  it  is  commanded 
of  God,  and  not  because  we  expect  to  merit  grace 
by  them.  Pardon  of  sins  and  grace  are  obtained 
only  by  faith.  And  because  the  Holy  Spirit  is  re- 
ceived by  faith,  the  heart  of  man  is  renovated  and 
new  affections  produced,  that  he  may  be  able  to 
perform  good  works.  Accordingly  Ambrosius  states, 
faith  is  the  source  of  holy  volitions  and  an  upright 
life.  For  the  faculties  of  man,  unaided  by  the  Holy 
Spirit,  are  replete  with  sinful  propensities,  and  too 
feeble  to  perform  works  that  are  good  in  the  sight 
of  God.  They  are  moreover  under  the  influence  of 
Satan,  who  urges  men  to  various  crimes,   and  im- 


SM  OF  GOOD  r.'onKS.  [Art.  XX. 

pious  opinions  and  manifest  offences;  as  may  be 
seen  in  the  examples  of  the  philosophers,  who, 
though  they  endeavoured  to  lead  perfectly  moral 
lives,  failed  to  accomplish  their  design,  and  were 
guilty  of  many  notorious  crimes.  Such  is  the  imbe- 
cility of  man,  when  he  undertakes  to  govern  him- 
self by  his  own  strength,  without  faith  and  the  Holy 
Spirit. 

From  all  this  it  is  manifest,  that  our  doctrine,  in- 
stead of  deserving  censure  for  the  prohibition  of  good 
works,  ought  much  rather  to  be  applauded,  for  teach- 
ing the  manner  in  which  truly  good  works  can  be 
performed.  For,  without  faith,  human  nature  is  in- 
capable of  performing  the  duties  either  of  the  first 
or  second  table.  Without  it  man  does  not  call  upon 
God,  nor  expect  any  thing  from  him,  but  seeks  re- 
fuge amongst  men,  and  reposes  on  human  aid. — 
Hence,  when  faith  and  confidence  in  God  are  want- 
ing, all  evil  desires  and  human  schemes  reign  in  the 
heart ;  as  Christ  says.  Without  me  ye  can  do  no- 
thing; John  15:  and  the  church  responds.  Without 
thy  favour  there  is  nothing  good  in  man. 

The  subject  of  this  article  has  been  discussed  under  the 
head  of  Justification,  and  the  several  pans  of  Christian  duty. 


Chap.   XXV. J  OF    THE    INVOCATION    OF    SAINTS.  335 


ARTICLE  XXI. 

Of  the  Invocation  of  Saints. 

Concerning  the  invocation  of  saints,  our  churches 
teach,  that  the  saints  ought  to  be  held  in  remem- 
brance, in  order  that  we  may,  each  in  his  own  calling, 
imitate  their  faith  and  good  works;  that  the  emperor 
may  imitate  the  example  of  David,  in  carrying  on 
war  to  expel  the  Turks  from  our  country ;  for  both 
are  kings.  But  the  sacred  volume  does  not  teach 
us  to  invoke  saints,  or  to  seek  aid  from  them.  For 
it  proposes  Christ  to  us  as  our  only  Mediator,  pro- 
pitiation, high-priest  and  intercessor.  On  his  name 
we  are  to  call;  and  he  promises  that  he  will  hear 
our  prayers,  and  highly  approves  of  this  worship, 
viz.  that  he  should  be  called  upon  in  every  affliction. 
1  John  2.  If  any  one  sin,  we  have  an  advocate  with 
the  Father,  &c. 

This  is  the  substance  of  our  doctrines,  from 
which  it  is  evident,  that  they  contain  nothing  incon- 
sistent with  the  scriptures,  or  opposed  either  to  the 
Catholic  (universal),  or  to  the  Roman  church,  so 
far  as  they  accord  with  scripture.  Under  these  cir- 
stances,  those  certainly  judge  harshly,  who  would 
have  us  regarded  as  heretics.     But  the  difference 


336 


CLOSE    OF   THE    AUGSBURG   CONFESSION.  [Art.    XXI. 


of  opinion  between  us  relates  to  certain  abuses, 
which  have  crept  into  the  churches  without  any 
good  authority ;  in  regard  to  which,  if  we  do  differ, 
the  bishops  ought  to  treat  with  lenity,  and  tolerate 
us,  on  account  of  the  confession,  which  we  have 
just  made.  For,  even  the  canons  of  the  church 
are  not  so  rigid,  as  to  require  every  where  a  uni- 
formity of  rites;  nor  have  the  rites  of  all  the  churches 
ever  been  the  same.  Nevertheless,  the  ancient  rites 
of  the  church  we  have  in  general  carefully  retained. 
For  it  is  a  slanderous  charge,  that  all  the  ancient 
customs  and  institutions  are  abolished  in  our 
churches.  But  there  was  a  general  complaint,  that 
some  abuses  had  crept  into  the  customary  rites; 
and  these,  because  we  could  not  with  a  good  con- 
science retain  them,  we  have  in  part  corrected. 

The  subject  of  the  invocation  of  saints  and  angels  having 
been  discussed  under  the  head  of  Angels,  the  reader  is  refer- 
red thither. 

In  their  concluding  remarks  the  Confessors  term  these  articles 
fere  summa  doctrinae,  (pietty  much  the  substance  of  our  doc- 
trines,) thus  intimating  that  they  did  not  present  it  as  a  com- 
plete system  of  divinity,  and  implying  that  in  some  non-essen- 
tial points  they  may  hereafter  find  it  necessary  to  make  addition- 
al changes.  This  was  in  fact  done  in  some  measure  by  the 
Reformers  themselves  ;  but  still  more  by  the  different  Lutheran 
churches  in  the  several  countries  of  Europe  since  that  time. 

In  this  conclusion  as  well  as  the  last  several  articles  of  the 
Confession,  the  Latin  copy  from  which  we  translate,  diflers 
somewhat  from  the  German. 


Chap.  XXV.]  ABUSES  corrected.  337 


The  Corruptions  in  the  Catholic  Churchy  which  the 
Reformers  corrected. 

In  addition  to  the  preceding  Confession  of  their  faith,  the 
Confessors  also  submitted  to  the  Diet  a  hst  of  the  corruptions 
which  had  crept  into  the  Roman  church,  and  which  had  been 
corrected  by  them.  As  this  hst  of  abuses  corrected,  is  seldom 
found  annexed  to  the  modern  editions  of  the  Confessions,  and 
will  moreover  not  be  entirely  superfluous  at  the  present  day, 
we  here  present  them  to  the  American  reader,  from  the  authen- 
tic German  edition  of  Dr.  Baumgarten,  omitting  only  several 
paragraphs  of  minor  importance,  and  of  less  value  to  the  church 
in  the  present  age,  and  especially  in  our  country. 


CHAPTER   I. 

Of  Communion  in  o?ie  kind. 


As  there  is  nothing  contained  in  the  doctrines  of  our  churches, 
inconsistent  with  scripture,  or  with  the  Catholic  church ;  and 
as  we  have  merely  rejected  certain  abuses,  some  of  which  had 
in  the  course  of  time  crept  into  the  church,  whilst  others  were 
forcibly  introduced  into  it ;  necessity  demands  that  we  should 
give  some  account  of  them,  and  assign  the  reasons  which  in- 
duced us  to  admit  the  alterations,  in  order  that  your  imperial 
43 


338  ABUSES   CORRECTED.  [Chap.  1. 


majesty  may  perceive  that  nothing  was  done  in  this  matter  in 
an  unchristian  or  presumptuous  manner,  but  that  we  were 
compelled  to  admit  these  alterations  by  the  word  of  God  which 
is  justly  to  be  held  in  higher  regard  than  any  customs  of  the 
church. 

In  our  churches,  communion  is  administered  to  the  laity  in 
both  kinds,  because  we  regard  this  as  a  manifest  command  and 
precept  of  Christ,  Matth.  26:  27.  Drink  ye  all  of  it.  In  this 
passage  Christ  teaches,  in  the  plainest  terms,  that  they  should 
all  drink  out  of  the  cup. 

And  in  order  that  no  one  may  he  able  to  cavil  at  these 
words,  and  explain  them  as  referring  to  the  clergy  alone,  Paul 
informs  us,  that  the  entire  church  at  Corinth  received  the  sac- 
rament in  both  kinds,  i  Cor  11:  26.     And  this  custom  was  re- 
tained in  the  church,  as  is  proved  by  history  and  the  writings 
of  the  Fathers.     Cyprian  frequently  mentions  the  fact  that  in 
his  day  the  cup  was  given  to  the  laity.     St.  Jerome  also  says, 
the  priests,  who  administer  the  sacrament,  dispense  the  blood 
of  Christ  to  the  people.     And  pope  Gelasius,  himself  command- 
ed, that  the  sacrament  should  not  be  divided  (distinct.  2.  de  con- 
secrat.  cap.  comperimus.)     There  is  no  canon  extant,  which 
commands  that  one  kind  alone  should  be  received.     Nor  can  it 
be  ascertained  when,  or  by  whom,  the  custom  of  receiving  bread 
alone  was  introduced,  although  cardinal  Cusanus  mentions  the 
time  when  it  was  approved.     Now  it  is  evident,  that  such  a 
custom,  introduced  contrary  to  the  divine  command,  and  also  in 
opposition  to  the  ancient  canons,  is  wrong.     It  was  therefore 
improper  to  coerce  and  oppress  the  conscience  of  those  who 
wished  to  receive  the  sacrament  agreeably  to  the  appointment 
of  Christ,  and  compel  them  to  violate  the  institution  of  our  Lord. 
And  inasmuch  as  the  dividing  of  the  sacrament  is  contrary  to 
its  institution  by  Christ,  the  host  is  not  carried  about  in  proces- 
sion amongst  us. 


Chap.   II.]  CELIBACY    OF    THE    PRIESTS.  339 


CHAPTER  II. 

The  Celibacy  of  the  Priests. 

There  has  been  general  complaint  among  persons  of  every 
rank  on  account  of  tlie  scandalous  licentiousness  and  lawless 
lives  of  the  priests  ;  who  were  guilty  of  lewdness,  and  whose 
excesses  had  risen  to  the  highest  pitch.  In  order  to  put  an  end 
to  such  odious  conduct,  to  adultery,  and  other  lewd  practices, 
several  of  our  ministers  have  entered  the  matrimonial  state. 
They  themselves  declare,  that  in  taking  this  step  they  were  in- 
fluenced by  the  dictates  of  conscience,  and  a  sacred  regard  for 
the  holy  volume,  which  expressly  informs  us,  that  marriage 
was  appointed  of  God  to  prevent  licentiousness  :  as  Paul  says, 
(1  Cor.  7:2,)  "  To  avoid  fornication,  let  every  man  have  his 
own  wife."  Again,  "  it  is  better  to  marry  than  to  burn,"  (1 
Cor.  7:  9,)  and  according  to  the  declaration  of  Christ  that  not 
all  men  can  receive  this  word,  (Matth.  19: 12.)  In  this  passage 
Christ  himself,  who  well  knew  what  was  in  man,  declares  that 
few  persons  are  qualified  to  live  in  celibacy  ;  for  God  created  us 
male  and  female,  Gen.  1:  27.  And  experience  has  abundantly 
proved  how  vain  is  the  attempt  to  alter  the  nature  or  meliorate 
the  character  of  God's  creatures  by  mere  human  purposes  or 
vows,  without  a  peculiar  gift  or  grace  of  God.  It  is  notorious 
that  the  effort  has  been  prejudicial  to  purity  of  morals  ;  and  in 
how  many  cases  it  has  occasioned  distress  of  mind,  and  the 
most  terrific  apprehensions  of  conscience,  is  known  by  the  con- 
fessions of  numerous  individuals.  Since  then  the  word  and 
law  of  God  cannot  be  altered  by  human  vows  or  enactments, 
the  priests  for  this  and  other  reasons  have  entered  into  the  con- 
jugal state. 


340  ABUSKS  CORRECTED.  [Chap.  II. 

It  is  moreover  evident  from  the  testimony  of  history  and  the 
writings  of  the  fathers,  that  it  was  customary  in  former  ages  for 
priests  and  deacons  to  be  married.  Hence  the  injimction  of 
Paul  to  Timothy,  (1  Tim,  3:  2.)  A  bishop  then  must  be 
blameless,  the  husband  of  one  wife.  It  is  but  four  hundred 
years  since  the  clergy  in  Germany  were  compelled  by  force  to 
abandon  the  matrimonial  life,  and  submit  to  avow  of  celibacy  ; 
and  so  generally  and  resolutely  did  they  resist  this  tyranny,  that 
the  archbishop  of  Mayence,  who  published  this  papal  edict,  was 
well  nigh  losing  his  life  in  a  commotion  excited  by  the  measure. 
And  in  so  precipitate  and  arbitrary  a  manner  was  that  decree 
executed,  that  the  pope  not  only  prohibited  all  future  marriage 
of  the  priests,  but  even  cruelly  rent  asunder  the  social  ties  of 
those  who  had  long  been  living  in  the  bonds  of  lawful  wedlock, 
thus  violating  alike  not  only  the  laws  of  God  and  the  natural 
and  civil  rights  of  the  citizen,  but  even  the  canons  which  the 
popes  themselves  made,  and  the  decrees  of  the  most  celebrated 
councils ! 

It  is  the  deliberate  and  well  known  opinion  of  many  dis- 
tinguished, pious  and  judicious  men,  that  this  compulsory  celi- 
bacy and  prohibition  of  matrimony  (which  God  himself  institu- 
ted and  left  optional,)  has  been  productive  of  no  good,  but  is 
the  prolific  source  of  numerous  and  abominable  vices.  Yea, 
even  one  of  the  popes,  Pius  II,  himself  declared,  as  history  in- 
forms us,  that  though  there  may  be  several  reasons  why  the 
marriage  of  priests  should  be  prohibited,  there  are  many  more 
and  weightier  ones,  why  it  should  not.  And  doubtless  this 
was  the  deliberate  declaration  of  Pius,  who  was  a  sensible  and 
wise  man.  We  would  therefore  confidently  trust  that  your 
Majesty,  as  a  Christian  Emperor,  will  graciously  reflect  that  in 
these  latter  days,  to  which  reference  is  made  in  the  sacred 
volume,  the  world  has  become  still  more  degenerate,  and  man- 
kind more  frail  and  liable  to  temptation.     It  will  be  well  to  be- 


Chap.  II.]  CFi.iBAcy  of  the  priests.  341 

wave,  lest  by  the  prohibition  of  marriage,  licentiousness  and  vice 
be  promoted  in  the  German  States.  For  on  this  subject  no 
man  can  devise  better  or  more  salutary  laws  than  those  enacted 
by  God,  who  himself  instituted  marriage  for  the  promotion  of 
virtue  amongst  men.  The  ancient  canons  also  enjoin  that  the 
rigour  of  human  enactments  must  on  some  subjects  be  accom- 
modated to  the  infirmities  of  human  nature,  in  order  to  avoid 
greater  evils. 

Such  a  course  would  in  this  case  be  necessary  and  Christian : 
for  what  injury  could  result  to  the  church,  from  the  marriage 
of  the  clergy  and  others  who  are  to  serve  in  the  church  ?  Yea, 
it  is  probable  that  the  church  will  be  but  imperfectly  supplied 
with  ministers,  should  this  rigorous  prohibition  of  marriage  be 
continued. 

If  therefore  it  is  evident  from  the  divine  word  and  command, 
that  matrimony  is  lawful  in  ministers,  and  history  teaches  that 
their  practice  formerly  was  conformed  to  this  precept ;  if  it  is 
evident  that  the  vow  of  celibacy  has  been  productive  of  the 
most  scandalous  and  unchristian  conduct,  of  adultery,  unheard 
of  licentiousness  and  other  abominable  crimes  among  the  clergy, 
as  some  of  the  dignitaries  at  Rome  have  themselves  often  con- 
fessed and  lamented  ;  it  is  a  lamentable  thing  that  the  Chris- 
tian estate  of  matrimony  has  not  only  been  presumptuously 
forbidden,  but  in  some  places  speedy  punishment  been  inflict- 
ed, as  though  it  were  a  heinous  crime! 

Matrimony  is  moreover  declared  a  lawful  and  honourable 
estate  by  the  laws  of  you'r  imperial  majesty,  and  by  the  code  of 
every  empire  in  which  justice  and  law  prevailed.  Of  late,  how- 
ever, innocent  subjects,  and  especially  ministers,  are  cruelly 
tormented  on  account  of  their  marriage.  Nor  is  such  conduct 
a  violation  of  the  divine  laws  alone;  it  is  equally  opposed  to  the 
canons  of  the  church.     The  apostle  Paul  denominates  that  a 


342  ABUSES  CORRECTED.  [Chap.  III. 

doctrine  of  devils  which  forbids  marriage.!  And  Christ  says,*^ 
The  devil  is  a  murderer  from  the  beginning.  For  that  may 
well  be  regarded  as  a  doctrine  of  devils  which  forbids  marriage 
and  enforces  the  prohibition  by  the  shedding  of  blood. 

Bnt  as  no  human  law  can  abrogate  or  change  a  command 
of  God,  neither  can  any  vowb  produce  this  effect.  There 
Cyprian  admonishes  that  if  any  woman  do  not  observe  the  vow 
of  chastity,  it  is  better  for  her  to  be  married  :^  and  all  the  canons 
observe  more  lenity  and  justice  toward  those  who  assumed  the 
vow  of  celibacy  in  youth,  as  is  generally  the  case  with  priests 
and  monks. 


CHAPTER  in. 


Of  Mass. 

On  this  subject,  the  language  of  the  Confessors  was  less 
condem  natory  than  that  which  they  soon  after  employed .  In  the 
Smalkald  Article?/  which  were  published  seven  years  after  this 
Confession,  in  1537,  Luther  declares  the  papal  mass  to  be  a 
most  momentous  and  abominable  corruption,  because  it  mill- 
tales  directly  and  powerfully  against  the  fundamental  doctrine 
(justification  by  faith  in  Jesus  Christ)."  Speaking  of  these 
corruptions  the  Confessors  use  the  following  language:  "  There- 
fore we  teach  that  it  is  no  sacrifice  for  original  and  other  sins, 
such  sacrifice  being  found  in  the  death  of  Christ  alone  according 

1  Tim.  4:  1.  3.  ^  j^j^j^  g.  ^^^  3  lj^.  I.  "  Art.  II. 


Chap.  111.]  OF  MASS.  343 

to  the  Scriptures,  For  thus  it  is  written  to  the  Hebrews,  (hat 
Christ  offered  the  sacrifice  of  himself  once/  and  thereby  made 
satisfaction  for  all  sin.  It  is  an  unheard  of  innovation  to  teach, 
that  the  death  of  Christ  atoned  only  for  original  sin,  and  not 
for  other  sins  ;  it  is  therefore  to  be  hoped,  that  the  chastisement 
of  this  error  will  not  be  deemed  unduly  severe." 

"Again,  the  apostle  Paul  teaches  that  we  obtain  the  divine 
favour  hyfaith^  and  not  by  works.^  Now  this  is  in  direct  con- 
tradiction to  the  mass,  by  which  work  men  vainly  expect  to 
obtain  grace  ;  for  it  is  notorious  that  the  mass  is  used  to  obtain 
pardon  of  sins  and  other  divine  blessings,  not  for  the  priests 
alone,  but  for  other  (absent)  persons  dead  or  alive,  and  for  the 
whole  world." 

"  Thirdly,  the  holy  sacrament  was  not  instituted  in  order 
that  we  might  thereby  make  an  offering  for  sin,  for  this  has 
already  been  made  ;  but  to  confirm  our  faith  and  quiet  our  con- 
science, being  thus  reminded  that  grace  and  the  pardon  of  sin 
has  been  adjudged  to  us  by  the  Saviour." 


CHAPTER    IV. 

Of  Confession. 

On  the  subject  referred  to  in  this  cjiapter,  the  views  of  the 
Confessors  were  given  and  animadverted  on  in  Article  XI  of 
the  Confession. 

1  Heb.  9:  26.  28.     10:  10.  14.  ^  Rom.  3:  25. 


344  ABUSES    CORRECTED.  [(^liap.   IV.  V. 


CHAPTER   V. 

Of  diversity  of  Meats. 

The  doctrine  was  formerly  inculcated  that  the  diversity  of 
meats  and  other  human  traditions  were  useful,  in  order  to 
merit  grace  and  make  satisfaction  for  sin.  Hence  new  fasts, 
new  ceremonies  and  new  orders  were  daily  invented,  and  stre- 
nuously insisted  on  as  necessary  parts  of  worship,  the  neglect 
of  which  was  attended  with  heinous  guilt.  Thus  occasion  was 
given  to  many  scandalous  corruptions  in  the  church. 

In  the  first  place,  the  grace  of  Christ  and  the  doctrine  con- 
cerning faith  are  thereby  obscured.  Yet  these  doctrines  are  in- 
culcated in  the  gospel  with  great  solemnity,  the  merits  of  Christ 
are  represented  as  of  the  utmost  importance,  and  faith  in  the 
Redeemer  is  placed  far  above  all  human  merits.  Hence  the 
apostle  Paul  inveighs  bitterly  against  the  observance  of  the  Mo- 
saic ritual  and  human  traditions,  in  order  to  teach  us  that  we 
acquire  righteousness  and  grace  not  by  our  own  works,  but  by 
faith  in  Christ.  This  doctrine  was  however  entirely  obscured 
by  the  notion  that  grace  must  be  merited  by  legal  observances, 
fasts,  diversities  of  meats,  habits,  &c. 

Secondly,  such  traditions  were  calculated  to  obscure  the  di- 
vine law  ;  for  these  traditions  are  elevated  far  above  the  word 
of  God.  No  one  was  regarded  as  leading  a  Christian  life,  who 
did  not  observe  these  holydays,  and  pray  and  fast  and  dress  in 
this  peculiar  manner.  Truly  good  works  were  regarded  as 
mere  worldly  matter,  such  as  fulfilling  the  duties  of  our  calling, 
the  labours  of  a  father  to  support  his  family  and  educate  them 


Chap.  X.]  OF    DIVKRSITV    OK    MKATS.  345 

in  the  fear  of  the  Lord,  that  mothers  should  take  charge  of  their 
children,  that  the  government  should  rule  the  country,  &c. 
Such  works  which  God  has  commanded,  were  pronounced 
worldly  and  imperfect;  but  these  traditions  had  the  credit  of 
being  the  only  holy  and  perfect  works.  For  these  reasons,  to 
the  making  of  such  traditions  there  was  no  end. 

Thirdly^  these  traditions  became  extremely  burdenscme  to 
the  consciences  of  men.     Foi;  it  was  not  possible  to  observe 
them  all,  and  yet  the  people  were  taught  to  regard  them  as  ne- 
cessary parts  of  worship.      Gerson  asserts  that  many  were  thus 
driven  to  despair,  and  some  put  an  end  to  their  own  existence 
because  they  heard  of  no  consolation  in  the  grace  of  Christ. 
How  much  the  consciences  of  men  were  perplexed   on  these 
subjects,  is  evident  from  the  writings  of  those  divines(sunimistis) 
who  undertook  to  compile  these  traditions  and  point  out  wha., 
was  just  and  proper.     So  complicated  an  undertaking  did  they 
find  it,  that  in  the  mean  time  the  salutary  doctrines  of  the  gos- 
pel on  more  important  subjects,  such  as  faith  and  consolation  in 
affliction,   and  others  of  like  import,  were  totally  neglected. 
Accordingly  many  pious  men  of  those  times  complained  that 
these  traditions  served  only  to  excite  contention  and  prevent 
devout  souls  from  attaining  the  true  knowledge  of  Christ.   Ger- 
son and  several  others  uttered  bitter  complaints  on  this  subject. 
And  Augustine  also  complains  that  the  consciences  of  men 
ought  not  to  be  burdened  with  these  numerous  and  useless 
traditions. 

Our  divines  were  therefore  compelled  by  necessity  and  not 
by  contempt  of  their  spiritual  superiors  to  correct  the  erroneous 
views  which  had  grown  out  of  the  misapprehension  of  these 
traditions.  For  the  gospel  absolutely  requires  that  the  doctrine 
of  faith  be  steadily  inculcated  in  the  churches:  but  this  doctrine 
cannot  be  rightly  understood  by  those  who  expect  to  merit  grace 
by  works  of  their  own  appointment.  We  therefore  teach  that 
44 


346  ABUSES  coKRECTKD.  [Chap.  V. 

the  observance  of  these  human  traditions  cannot  merit  grace,  or 
atone  for  sins,  or  reconcile  us  unto  God  ;  and  ought  therefore 
not  to  be  represented  as  a  necessary  part  of  Christian  duty.  The 
proofs  of  this  position  are  derived  from  Scripture.  Christ  ex- 
cuses' his  apostles  for  not  observingthetraditions,  say  in  g,T7i  vain 
do  they  worship  me,  teaching  for  doctrines  the  commatidments 
of  men.  As  he  calls  this  a  vain  service,  it  cannot  be  a  necessary 
one.  And,  again,  Aht  that  which  goeth  into  the  mouth,  defileth 
a  man.^  Again  Paul  says,  The  kingdom  of  God  is  7iot  meat 
and  drink.^  Let  no  man  therefore  judge  you  in  m^eat  or  in 
drink,^  ^c.  Peter  says.  Why  tempt  yeGod  to  put  a  yoke  upon 
the  neck  of  the  disciples  which  neither  our  fathers  nor  we  were 
able  to  hear?  But  toe  believe  that  through  the  grace  of  our 
Lord  Jesus  Christ  we  shall  be  saved?  Here  Peter  expressly  for- 
bids that  the  consciences  of  men  should  be  burdened  with  mere 
external  ceremonies,  either  those  of  the  Mosaic  ritual  or  others. 
And  Paul  calls  those  prohibitions  which  forbid  meals  and  to  be 
married,  ^^ doctrines  of  devils.^'^  For  it  is  diametrically  con- 
trary to  the  gospel  either  to  institute  or  perform  such  works 
with  a  view  to  merit  pardon  of  sin,  or  under  the  impression  that 
no  one  can  be  a  Christian  who  does  not  observe  them. 

The  charge,  however,  that  we  forbid  the  mortification  of  our 
sinful  propensities,  as  Jovian  asserts,  is  groundless.  For  our 
writers  have  always  given  instruction  concerning  the  cross  which 
it  is  the  duty  of  Christians  to  bear.  We  moreover  teach,  that 
it  is  the  duty  of  every  one  by  fasting  and  other  exercises  to 
avoid  giving  any  occasion  to  sin,  but  not  to  merit  grace  by 
such  works.  But  this  watchfulness  over  our  body  is  to  be  ob- 
served always,  not  on  particular  days  only.  On  this  subject 
Christ  says,    7h,ke  heed  to  yourselves  lest  at  any  time  your 

»  Matth.  15:  3.  9.  2  jg.  jj^ 

^  Rom.  14:  17.  *  Col  2:  16.  20. 

"■•  Acts  15:  10.  «  1  Tim.  4:  1.  3 


Chap.  VI.]  MONASTIC  vows.  347 

hearts  be  overcharged  with  surfeitingJ  Again,  The  devils 
are  not  cast  out  except  hy  fasting  and  prayer."^  And  Paul 
says,  I  keep  under  7ny  body  and  bring  it  into  subjection  :^  by 
which  he  wishes  to  intimate,  that  this  bodily  discipline  is  not 
designed  to  merit  grace,  but  to  keep  the  body  in  a  suitable  con- 
dition for  the  several  duties  of  our  calling.  We  do  not  there- 
fore object  to  fasting  itself,  but  to  the  fact  that  it  is  represented 
as  a  necessary  duty,  and  that  specific  days  have  been  fixed  for 
its  performance. 


O  H  A  P  T  E  U    VI. 

Of  Monastic  Vows. 


In  speaking  of  monasticism,  it  \\'\\\  be  requisite  to  consider 
the  light  in  which  it  has  been  viewed,  the  disorders  which  have 
occurred  in  monasteries,  and  the  fact  that  many  things  are  yet 
daily  done  in  them  contrary  both  to  the  word  of  God  and  the 
papal  dhections.  In  the  time  of  St.  Augustine  the  monastic 
life  was  optional ;  subsequently  when  the  doctrine  and  the  dis- 
cipline of  monasteries  were  corrupted,  vows  were  invented  in 
order  that  the  evil  might  be  remedied  as  it  were  by  a  species  of 
incarceration.  In  addition  to  these  monastic  vows,  other  bur- 
dens were  invented  by  which  persons  were  oppressed  even 
during  their  minority.  Many  adopted  this  mode  of  life  through 
ignorance,  who,  though  of  riper  years,  were  fully  acquainted 
with  their  infirmity.  All  these,  in  whatever  way  they  may 
have  been  enticed  or  coerced  into  these  vows,  are  compelled  to 
remain,   although  even  the  papal  regulations  would  liberate 


Luke  21:  34.  ^  Matth.  17:  21.  ^  Cor.  9:  27. 


848  ABUSES  CORRECTED.  *"'  [Chap.  VI. 

many  ot  them.  This  seventy  has  frequently  been  censured  by 
many  pious  persons  in  former  times  ;  for  they  well  knew  that 
both  boys  and  girls  were  often  thrust  into  these  monasteries 
merely  for  the  purpose  of  being  supported.  They  saw  also  the  de- 
plorable consequences  of  this  course,  and  many  have  complained 
that  the  canons  have  been  so  grossly  violated.  Monastic  vows 
were  also  represented  in  a  very  improper  Hght.  They  were  re- 
presented as  equal  to  baptism,  and  as  a  method  of  deserving 
pardon  and  Justification  before  God;  yea  as  being  not  only  a 
meritorious  righteousness,  but  also  the  fulfilment  of  the  com- 
mands and  counsels  of  the  gospel.  They  also  taught  that  the 
monastic  life  was  more  meritorious  than  all  the  professions 
which  God  appointed,  such  as  that  of  minister,  civil  officers,  (fee. 
as  their  own  books  will  pmve  and  they  cannot  deny.  In  short 
he  that  has  been  enticed  into  a  monastery,  will  learn  but  little 
of  Christ.  Formerly  schools  were  kept  in  monasteries,  in  which 
the  Scriptures  and  other  things  were  taught,  so  that  ministers 
and  bishops  could  be  selected  from  them.  Now  they  pretend, 
that  the  monastic  life  is  so  meritorious  in  the  sight  of  God,  as 
to  be  a  state  of  perfection  far  superior  to  those  modes  of  hfe 
which  God  himself  has  commanded. 

In  opposition  to  all  this  we  teach,  that  all  who  do  not  feel 
inclined  to  a  life  of  celibacy  have  the  power  and  right  to  mar- 
ry. Their  vows  to  the  contrary  cannot  annul  the  command  of 
God.'  Nevertheless,  to  avoid  fornication,  let  every  man  have 
his  own  wife,  and  let  every  woman  have  her  own  husband. 
To  this  course  we  are  urged  and  compelled,  both  by  the  divine 
precepts,  and  the  general  nature  of  man,  agreeably  to  the  de- 
claration of  God  himself.  It  is  not  good  for  man  to  be  alone,  I 
will  make  an  help  meet  for  hini.'^ 

Although  the  divine  precept  concerning  marriage,  already 
absolves  many  from  their  monastic  vows,  our  writers  assign 

'  ^  ^'*""-  ^-  ^-  '  Gen.  2:  18. 


Chap.  VI.]  MONASTIC  vows.  349 


many  other  reasons  to  demonstrate  that  thej'  are  not  binding. 
Every  species  of  worship  invented  by  men,  without  a  divine 
precept,  in  order  to  merit  justification  and  grace,  is  contrary  to 
the  gospel  and  will  of  God.   As  Christ  himself  says,  But  in  vain 
do  they  worship  me,  teaching  for  doctrines  the  commandments 
of  men.^     Coincident  with  this  is  the  doctrine  of  Paul,  that  we 
should  not  seek  our  righteousness  in  our  own  services,  invented 
by  men  ;  that  true  righteousness  in  the  sight  of  God,  must  be 
sought  in  faith,  and  in  our  confidence  in  the   mercy  of  God 
through  Christ,  his  only   Son.     But  it  is  notorious,  that  the 
monks  represent  their  fictitious  righteousness  as  am  ply  sufficient 
to  merit  the  pardon  of  sin  and  divine  grace.     But  what  is  this 
else  than  to  rob  the  merits  of  Christ  of  their  glory,  and  to  deny 
the  righteousness  of  faith  7     Hence  it  follows  that  these  vows 
were  unjust  and  a  false  worship,  and  of  course  not  binding. 
For  a  vow  to  do  any  thing  contrary  to  the  divine  command, 
that  is,  nn  oath  improper  in  itself,  is  not  obligatory,  as  even 
the  canons  declare  ;  for  an  oath  cannot  bind  vs  to  sin. 

St.  Paul  says  to  the  Galatians,^  Christ  is  become  of  no  effect 
unto  you,  whosoever  of  you  are  justified  by  the  law  ;  ye  are 
fallen  from  grace.  Those  therefore  who  would  be  justified  by 
their  vows,  have  abandoned  the  grace  of  God  through  Christ ; 
for  they  rob  Christ  of  his  glory,  who  alone  can  justify  us,  and 

transfer  this  glory  to  their  vows  and   monastic  life. It  is 

moreover  a  corruption  of  tlie  divine  law  and  of  true  worship,  to 
hold  up  the  monastic  life  to  the  people  as  the  only  perfect  one. 
For  Christian  perfection  consists  in  tliis,  that  we  love  and  fear 
God  with  all  our  heart,  and  yet  combine  with  it  sincere  reliance 
and  faith  in  him  through  Christ :  that  it  is  our  privilege  and 
duty  to  supplicate  the  throne  of  grace  for  such  things  as  we  need 
in  all  our  trials,  and  in  our  respective  callings  :  and  to  give  di- 
ligence in  the  performance  of  good  works.  It  is  in  this  that 
true  perfection  consists,  and  the  true  worship  of  God,  but  not  in 


*  Matth.  15:  9.  2  q^jj   5.  4 


350  ABUSES  CORRECTED.  [Chap.  VI. 

begging,  or  in  a  bl tick  or  a  white  cap.  This  extravagant  praise 
of  cehbacy  is  calculated  to  disseminate  among  the  people  erro- 
neous views  on  the  sanctity  of  the  married  life. Examples 

are  on  record,  of  persons  who  abandoned  their  wifes  and  children 
and  business,  and  shut  themselves  up  in  a  monastery,  under  the 
vain  impression  that  thus  they  came  out  from  the  world,  and 
led  a  holier  life.  They  forgot  that  we  ought  to  serve  God  ac- 
cording to  his  own  directions,  and  not  the  inventions  of  men.' 


CHAPTER  VII. 

Of  the  Power  of  the  Bishops  or  Clergy. 

We  extract  from  this  extended  article,  so  much  as  relates  to 
the  usurpations  of  civil  and  political  power  by  the  Roman  pon- 
tiffs and  ecclesiastics. 

Much  has  been  written  on  this  subject  in  former  times,  and 
an  unnatural  commixture  of  civil  and  ecclesiastical  power  has 

'  For  a  view  of  the  abominable  and  outrageous  licentiousness  of  these 
places,  see  The  master  key  to  Popery  by  Antonio  Gavin,  and  Cramp's 
Textbook  of  Popery,  p.  3'26,  &c.  The  life  of  Ricci,  by  De  Potter,  3  vols. 
2d  ed.  Brussels,  1826.  The  disclosures  contained  in  these  volumes  are  of 
the  most  disgusting  and  horrific  description.  The  prioress  of  the  convent 
of  St.  Catharine  of  Pistoie,  says,  "  With  the  exception  of  three  or  four  reli- 
gious persons,  all  the  monks  now  dead  or  alive,  whom  I  have  ever  known, 
were  of  the  same  character.  They  all  made  the  same  professions  and 
adopted  the  same  conduct.  They  live  with  the  nuns  on  more  familiar  terms 
than  married  people."  Vol.  I.  p.  316.  For  endeavouring  to  put  a  stop  to 
these  disorders,  Ricci  was  stigmatized  by  Pope  Pius  VI.  as  "  a  fanatic, 
a  liar,  a  calumniator,  seditious,  and  a  usurper  of  other  men's  rights."  Vol. 
I.  p.  423.  He  died  Jan.  27,  1810.  See  also  the  Canadian  Nun,  recently 
published  in  New- York. 


Chap.   VII.]  POWKK  OK  THE  BISHOPS  OR  CLERGT.  ""^l 

been  effected.  Extensive  wars  and  rebellions  have  thus  been 
produced  by  the  pontiffs,  who  under  pretence  of  authority  from 
Christ,  have  not  only  invented  new  methods  of  worship,  arid 
thus  under  penalty  of  excommunication  oppressed  the  con- 
sciences of  men ;  but  even  presumed  to  dethrone  kings  and 
emperors  at  pleasure,  and  to  place  others  in  their  stead  !  This 
presumption  has  in  former  times  often  been  censured  by  learned 
and  pious  men.  Hence  we  have  been  compelled  to  point  out 
the  lines  of  distinction  between  civil  and  ecclesiastical  power; 
and  have  inculcated  the  duty  of  paying  due  respect  to  each,  as 
among  the  most  important  appointments  of  God.  Accordingly 
we  teach,  that  the  power  of  the  keys  or  the  office  of  the  minis- 
try, according  to  the  gospel,  consists  in  a  divine  command  and 
commission  to  preach  the  gospel,  to  remit  and  retain  sins,  (that 
is,  toannouce  the  conditions  on  which  God  will  pardon  penitent 
sinners,)  and  to  administer  the  sacraments.  For  Christ  sent 
forth  his  disciples  with  the  command,  "As  my  Father  hath 
sent  me,  even  so  I  send  you — Receive  ye  the  Holy  Ghost ; 
whosesoever  sins  ye  remit,  they  are  remitted  unto  them  ;  and 
whosesoever  sins  ye  retain,  they  are  retained."'  But  this  power 
of  the  keys  or  clergy  relates  entirely  to  the  doctrine  and  preach- 
ing of  God's  word  and  the  administration  of  the  sacraments  to 

the  people  of  their  charge. Inasmuch  then  as  the  power  of 

the  church  or  of  the  clergy  confers  only  spiritual  gifts,  and  is 
exerted  through  the  preaching  of  the  gospel,  it  cannot  interfere 
with  the  civil  government.  For  the  latter  relates  to  matters 
entirely  different,  and  protects  not  the  souls  of  men,  but  their 
bodies,  against  external  violence,  by  the  sword  and  bodily  pen- 
alties. 

The  civil  and  ecclesiastical  governments  ought  therefore 
not  to  be  united.  The  church  is  com.manded  to  preach  the 
gospel,   and   administer  the  sacraments;  and  ought  therefore 

»  John  20:  21. 


352  ABUSES  CORRECTED.  [Chap.  All. 

not  to  interfere  with  the  powers  of  the  civil  government,  by  de- 
throning, or  making  kings,  by  absolving  subjects  from  allegi- 
ance to  the  civil  government,  nor  enact  laws  on  subjects 
belonging  to  civil  legislation.  Christ  himself  has  taught  us,  My 
kingdom  is  not  of  this  world  ;'  and  Who  hath  made  me  a  judge 
over  )^ou  ?^  And  Paul  to  the  Philippians,^  says,  Our  citizenship 
(thus  has  Luther  correctly  rendered  •roXprju/xa,  hurgerschaft) 
is  in  heaven.  And  again,  The  weapons  of  our  warfare  are  not 
carnal,  but  mighty  through  God  to  the  pulling  down  of  strong 
holds ;  casting  down  imaginations  and  every  high  thing  that 
exalteth  itself  against  the  knowledge  of  God.^ 

This,  according  to  our  view,  is  the  difference  between  the 
civil  and  ecclesiastical  power.  If  ministers  have  any  civil  of- 
fice at  all,  they  derive  it  from  their  political  government,  and 
it  has  nothing  to  do  with  their  office  as  ministers  of  the  gospel. 

It  is  the  duty  of  the  church  to  give  heed  to  the  bishops, 

according  to  the  declaration  of  Christ,  He  that  heareth  you, 
heareth  me.'  But  if  they  teach  or  appoint  any  thing  contrary 
to  the  gospel,  we  are  commanded  by  God  himself  not  to  obey 
them  :  "  Beware  of  false  prophets."^  And  Paul  says,  "  But 
though  we  or  an  angel  from  heaven,  preach  any  other  gospel 
unto  you,  than  that  which  we  have  preached  unto  you,  lethira 
be  accursed.^  And  to  the  Corinthians^  he  says,  "  For  we  can 
do  nothing  against  the  truth,  but  for  the  truth." — And  St.  Au- 
gustine says.  Nor  is  it  our  duty  to  obey  those  bishops  who  have 
been  duly  elected,  if  they  err,  or  teach  or  command  any  thing 
contrary  to  the  word  of  God. — The  power  of  the  clergy  to  sol- 
emnize marriage,  they  derive  from  the  civil  government. 

»  John  18:  36.  ^  Luke  12:  14.  ^  Phil.  3:  20. 

«  2  Cor.  10:  4.  5.  '  Luke  10:  16.  «  Matth.  7:  15. 

7  Gal.  1:  8.  ^2  Cor.  13:  8. 


Chap.    VII.]  ROMAN    CHURCH    SINCE    THE    REFORMATION.  353 


Conclusion. 

The  foregoing  are  the  principal  subjects  of  dispute  between 
us.  It  were  indeed  easy  to  enumerate  many  other  abuses  and 
errors,  but  for  the  sake  of  brevity  we  have  omitted  them. 
Much  complaint,  for  example,  has  existed  concerning  indulgen- 
ces, pilgrimages,  and  the  abuse  of  excommunication.  The 
clergy  have  also  had  endless  disputes  with  the  monks  about 
confession  and  numberless  other  subjects.  These  things  we 
have  omitted  in  order  that  those  of  greater  importance  may  be 
the  more  carefully  weighed. 

Signed,         John,  the  Elector  of  Saxony. 
George,  Earl  of  Brandenburg. 
Ernest,  Duke  of  Luneburg. 
Philip,  Landgrave  of  Hesse. 
John  Frederick,  Duke  of  Saxony. 
Francis,  Duke  of  Luneberg. 
Wolfgang,  Prince  of  Anhalt. 
The  Senate  and  Magistracy  of  Nuremberg. 
The  Senate  of  Reutlingen. 


The  Romish  Church  since  the  Reformation. 

The  theory,  to  which  Romanists  refer,  as  well  for  authority 
as  for  vindication  of  the  flagrant  usurpations  of  civil  power  by 
the  popes,  is  ingeniously  set  forth  by  one  of  their  ablest  and  most 
authentic  writers,  Cardinal  Bellarmine,  in  a  series  of  Lectures 
on  the  Papal  power,  delivered  in  Rome  itself,  by  appointment 
45 


354  ROMAN   CHURCH   SINCE    THE   REFORMATION.' 

of  Pope  Gregory,  fourteen  years  after  the  council  of  Trent. — 
"  It  is  asserted/  that  the  Pope  has  not  directly^  and  iminedi- 
atehj,  any  temporal  power ;  but  that  by  reason  of  his  spiritual 
power,  he  may  possess,  at  least  indirectly,  supreme  power  in 
directiiig  the  temporal  affairs  of  all  Christians,  in  order  to 
the  bestoivment  of  spiritual  good.''^  This  assertion  is  illustrat- 
ed by  the  following  analogy  : — as  man  is  compounded  of  flesh 
and  spirit,  which  though  separate,  are  closely  connected  ;  and 
the  latter  rules  the  former,  so  that  if  the  end  proposed  by  the 
spirit  is  hindered  by  the  flesh,  the  flesh  must  be  punished  by 
fasts  and  other  methods,  and  if  necessary  the  tongue  be  prevent- 
ed from  speaking,  the  eyes  from  seeing,  (fcc.  In  like  manner, 
society  is  subject  to  political  and  to  spiritual  power,  the  end  of 
the  one  being  temporal  peace,  of  the  other  eternal  salvation. 
They  constitute  one  body,  and  the  inferior  must  be  subject 
and  subordinate  to  the  superior.  The  spiritual  power  does  not 
intermeddle  with  temporal  matters,  if  the  spiritual  design  be 
not  hindered.     But  if  any  thing  of  that  kind  take  place.,  the 

SPIRITUAL  POWER  MAY  AND  OUGHT  TO  COERCE  THE  TEMPO- 
RAL POWER,  hi  every  suitable  and  necessary  manner.  "  The 
Pope  cannot,"  says  Bellarmine,  "  as  Pope,  ordinarily  depose 
temporal  princes,  although  just  reason  exists,  in  the  same  man- 
ner in  which  he  deposes  bishops,  that  is,  as  an  ordinary  judge  ; 
yet  he  may  change  kingdoms,  and  take  away  from  one,  and 
besto7v  iipon  another,  as  supreme  sjnritual  prince,  if  the 
same  shoidd  be  necessary  to  the  salvation  of  soids.^^  Again, 
«'  the  Pope  cannot  as  Pope,  ordinarily  enact  or  confirm  civil 
laws,  or  annul  the  laws  of  princes,  because  he  is  not  political 
head  of  the  church  ;  yet  he  may  do  all  this,  if  any  civil  law  is 
necessary  to  the  salvation  of  souls,  and  kings  will  not  enact 
it,  or  if  any  civil  law  is  injurious  to  the  salvation  of  souls, 
and  kings  will  not  abrogate  it."     Further,  "  the  Pope  cannot 

'  See  Cramp's  Text  book  of  Popery,  p.  311. 


ROMAN   CHURCH   SINCE    THE    REFORMATION.  355 

as  Pope,  ordinarily  judge  in  temporal  matters  ;  nevertiieless  iti 
any  case  in  which  the  safety  of  souls  is  concerned,  the  Pope 
may  assume  even  temporal  judgment ;  when  for  instance,  there 
is  no  judge,  as  when  two  independent  monarchs  are  at  vari- 
ance, or  when  those  who  may  and  ought  to  judge  refuse  to  give 
sentence."  Once  more. — "  The  Pope  may  and  ought  to  com- 
pel all  Christians  to  serve  God  in  that  manner  which  their 
station  requires  of  them.  But  kings  are  bound  to  serve  God 
by  defending  the  cJnirch  and  'punishing  heretics  and  schis- 
matics. Therefore  the  Pope  may  and  ought  to  enjoin 
kings  to  do  this,   and  if  they  neglect,  to  compel  them  by 

EXCOMMUNICATION  AND  OTHER    SUITABLE    MEASURES."' 

We  need  not  inform  the  reader  that  the  above  ingenious  but 
sophistical  theory,  presents  to  the  holy  father  full  license  to 
interfere  with  the  liberties  of  any  and  every  country  whenever 
he  pleases  and  finds  it  expedient.  That  the  Romish  church 
has  renounced  none  of  her  pretensions,  might  be  inferred  from 
her  general  policy  in  past  ages.  Retraction  and  Reform  are 
words  unknown  in  her  vocabulary,  and  hostile  lo  her  theory  of 
papal  infLillibihty.  But  it  is  demonstrated  by  the  fact  thatc^M- 
7'ing  the  last  year  (1833)  the  Pojye  actually  undertook  to  ■pro- 
nounce null  and  void  the  laws  of  the  Portuguese  government  at 
Lisbon,  and  absolved  the  inhabitants  of  that  country  from 
obligation  to  obey  them, ! !  P  A  lucid  commentary  this,  on  the 
reiterated  declarations  of  the  Papal  leaders  in  this  country,  that 
the  Pope  has  nothing  to  do  with  civil  government !  ! 

That  the  Pope  has  for  some  time  past  been  casting  a  wish- 
ful eye  upon  these  happy  shores,  we  cannot  doubt  when  we 
reflect  that  immense  sums  of  money  have  recently  been  sent 
into  this  country  for  the  extension  of  Papacy  among  us !     A 

'  See  Bellarmine  de  Roman.  Pontif.  lib.  1.  cap.  1 — 16.  &c. 
^  Protestant  Magazine,  New- York,  Vol.  I.  p.  117—121. 


356  ROMAN    CHURCH    SINCE    THE    REFORMATION. 

single  Society  in  Austria,  which  enjoys  the  express  sanction  of 
the  present  Pope,  remitted  160,000  florins  to  the  Romish  bish- 
ops in  Kentucky  and  Ohio,  within  the  last  three  years.  How 
deep  the  interest  of  the  holy  father  in  this  society  is,  and  how 
reasonably  we  may  calculate  on  its  rapid  extension,  may  be  in- 
ferred from  the  fact,  that  the  Pope  promised  to  all  contributing 
members  of  this  association,  gratuitous  remission  of  sins  several 
times  a  year  !  The  great  numbers  of  Jesuits  who  are  flocking 
into  our  country  and  commencing  operations  in  every  part  of  it, 
add  not  a  little  to  the  plausibility  of  this  opinion.  Whether  the 
extensive  immigration  of  catholics  from  different  parts  of  Eu- 
rope, is  encouraged  by  theii  priests  at  home,  and  with  what 
motive,  is  of  course  not  known  among  us.  But  the  prominent 
advocates  of  Romanism  in  this  country  unhesitatingly  repeat 
the  declaration,  that  their  church  cannot  alter,  but  maintains 
the  same  principles  heretofore  avowed.  We  may  therefore 
reasonably  expect  a  persevering  and  desperate  effort  to  gain  the 
ascendency  among  us  in  due  season  ;  whilst  at  the  same  time 
we  cannot  doubt,  that  by  due  vigilance  in  the  citizens  of  our 
happy  country,  those  efforts,  by  the  blessing  of  God,  will  meet 
a  signal  defeat. 


APPENDIX    NO.  I. 


CONFESSIO  AUGUSTANA. 

I.  De  Deo. 

EccLESlAE  magno  consensu  apud  nos  decent,  Decretuni 
Nicenae  Synodi,  de  unitate  essentlae  divinae,  et  de  tribus  per- 
sonis,  verum  et  sine  idla  dubitatione  credendum  esse.  Vide- 
licet, quod  sit  una  essentia  divina,  quae  et  appellatur  et  est 
Deus,  aeternus,  incorporeus,  impartibilis,  immensa  potentia, 
sapientia,  bonitate,  creator  et  conservator  omnium  rerum 
visibilium  et  invisibilium,  et  tamen  tres  sint  personae,  ejusdem 
essentiae  et  potentiae,  et  coaeternae,  Pater,  Filius,  et  Spiritus 
Sanctus.  Et  nomine  personae  utuntur  ea  significatione,  qua 
usi  sunt  in  hac  causa  Scriptores  Ecclesiastic!,  ut  significet  non 
partem  aut  qualitatem  in  alio,  sed  quod  proprie  subsistit. 

Damnat  omnes  haereses,  contra  hunc  articulum  exortas,  ut 
Manicliaeos,  qui  duo  principia  ponebant  Bonum  et  Malum. 
Item  Valentinianos,  Arianos,  Eunomianos,  Mahometistas,  et 
omnes  horum  similes.  Damnant  et  Samosatenos,  veteres  et 
neotericos,  qui,  cum  tantum  unam  personam  esse  contendant, 
de  Verbo  et  de  Spiritu  sancto  astute  et  impie  rhetoricantur, 
quod  non  sint  personae  distinctae,  sed  quod  Verbum  significet 
verbum  vocale  et  spiritus  motum  in  rebus  creatum. 


358 


ARTICULI  FIDEI  PRAECIPUI.  [App.  1. 


II.  De  Peccato  Originis. 

Item  docent,  quod,  post  lapsum  Adae,  omnes  homines  se- 
cundum naturam  propagati  nascantur,  cum  peccato,  hoc  est, 
sine  metu  Dei,  sine  fiducia,  erga  Deum,  et  cum  concupiscentia, 
quodque  hie  morbus,  seu  vitium  originis  vere  sit  peccatum, 
damnans  et  afferens  nunc  quoque  aeternam  mortem  his,  qui 
non  renascuntur  per  Baptismum  et  Spiritum  Sanctum. 

Damnant  Pelagianos,  et  alios,  qui  vitium  originis  negant 
esse  peccatum,  et  ut  extenuent  gloriam  meriti  et  beneficiorum 
Christi,  disputant  hominem  propriis  viribus  rationis  coram 
Deo  justificari  posse. 

III.  Be  Filio  Dei. 
Item  docent,  quod  Verbum,  hoc  est,  Filius  Dei  assumserit 
humanam  naturam  in  utero  beatae  Mariae  virginis,  ut  sint 
duae  naturae,  divina  et  humana,  in  unitate  personae  insepara- 
biliter  conjunctae,  unus  Christus,  vere  Deus,  et  vere  homo, 
natus  ex  virgine  Maria,  vere  passus,  crucifixus,  mortuus  et 
supultus,  ut  reconciliaret  nobis  Patrem,  et  hostia  esset  non 
tantum  pro  culpa  originis,  sed  etiam  pro  omnibus  actualibus 
hominum  peccatis.  Idem  descendit  ad  inferos,  et  vere  resur- 
rexit  tertia  die,  deinde  ascendit  ad  coelos,  ut  sedeat  ad  dex- 
teram  Patris,  et  perpetuo  regnet  et  dominetur  omnibus  crea- 
turis,  sanctificet  credentes  in  ipsum,  misso  in  corda  eorum 
Spiritu  Sancto,  qui  regat,  consoletur  ac  vivificet  eos,  ac  de- 
fendat  adversus  diabolum,  et  vim  peccati.  Idem  Christus 
palam  est  rediturus,  ut  judicet  vivos  et  mortuos,  etc.  juxta 
Symbolum  Apostolorum. 

IV.  De  Justificatione. 

Item  docent,  quod  homines  non  possint  justificari  coram 
Deo  propriis  viribus,  meritis  aut  operibus,  sed  gratis  justificen- 
tur  propter  Christum  per  fidem,   cum  credunt  se  in  gratiam 


App.    I.]  ARTICULI  FlDEl  PRAECIPUl.  359 

recipi,  et  peccata  remitti  propter  Christum,  qui  sua  morte  pro 
nostris  peccatis  satisfecit.  Hanc  fidem  imputat  Deus  pro 
justitia  coram  ipso,  Rom.  3.  et  4. 

V.  De  Mmisterio  Ecclesia. 

Ut  hanc  fidem  consequamur,  institutum  est  ministerium 
docendi  Evangelii  et  porrigendi  sacramenta.  Nam  per  ver- 
bum  et  Sacramenta,  tanquam  per  instrumenta  donatur  Spiritus 
Sanctus,  qui  fidem  efficit,  ubi  et  quando  visum  est  Deo,  in  iis, 
qui  audiunt  Evangelium,  scilicet,  quod  Deus  non  propter 
nostra  merita,  sed  propter  Christum  justificet  hos,  qui  credunt, 
se  propter  Christum  in  gratiam  recipi. 

Damnant  Anabaptistas,  et  alios,  qui  sentiunt  Spiritum 
Sanctum  contingere  sine  verbo  externo  hominibus  per  ipsorum 
praeparationes  et  opera. 

VI.  De  Nova  Ohedientia. 

Item  docent,  quod  fides  ilia  debeat  bonos  fructus  parere,  et 
quod  oporteat  bona  opera,  mandata  a  Deo,  facere,  propter 
voluntatem  Dei,  non  ut  confidamus  per  ea  opera  justificationem 
coram  Deo  mereri.  Nam  remissio  peccatorum  et  justificatio 
fide  apprehenditur,  sicut  testatur  et  vox  Christi.  Cum  feceritis 
haec  omnia,  dicite,  servi  inutiles  sumus.  Idem  docent  et 
veteres  Scriptores  Ecclesiastici ;  Ambrosius  enim  inquit:  Hoc 
constitutum  est  a  Deo,  ut  qui  credit  in  Christum,  salvus  sit, 
sine  opere,  sola  fide,  gratis  accipiens  remissionem  peccatorum. 

VII.  De  Ecclesia. 

Item  docent,  quod  una  sancta  Ecclesia  perpetuo  man  sura 
sit :  Est  auiem  Ecclesia  congregatio  sanctorum,  in  qua  Evan- 
gelium recte  docetur,  et  recte  administrantur  Sacramenta.  Et 
ad  veram  unitatem  Ecclesiae,  satis  est  consentire  de  doctrina 


360  ARTICULl  FIDEI  PRAECIPUI.  -A^PP'  ^• 

Evangelii  et  administratione  Sacramentorum.  Nee  necesse 
est  ubiquc  esse  similes  traditiones  humanas,  sen  ritus  aut  cere- 
monias,  ab  hominibus  institutas.  Sicut  inquit  Paulus  :  Una 
fides,  unum  baptisma,  iinus  Deus  et  Pater  omnium,  &ic. 

VIII.   Quid  sit  Ecclesia. 

Quanquam  Ecclesia  proprie  sit  congregatio  sanctorum,  et 
vere  credentium  ;  tamen,  cum  in  hac  vita  multi  hypocritae  et 
mali  admixti  sint,  licet  uti  Sacramentis,  quae  per  malos  ad- 
ministrantur,  juxta  vocem  Christi.  Sedent  Scribae  et  Pharisaei 
in  cathedra  Moysis,  &-c.  Et  sacramenta  et  verbum  propter 
ordinationem  et  mandatum  Christi  sunt  efficacia,  etiamsi  per 
malos  exhibeantur. 

Damnant  Donatistas  et  similes,  qui  negabant  licere  uti  minis- 
terio  malorum  in  Ecclesia,  et  sentiebant,  ministerium  malorum 
inutile  et  in  efficax  esse. 

IX.  De  Baptismo. 

De  Baptismo  docent,  quod  sit  necessarius  ad  saluteni,  quod- 
que  per  Baptismum  offeratur  gratia  Dei ;  Et  quod  pueri  sint 
baptizandi,  qui  per  baptismum  oblati  Deo,  recipiantur  in 
gratiam  Dei. 

Damnant  Anabaptistas,  qui  improbant  Baptismum  puerorum 
et  affirmant  pueros  sine  Baptismo  salvos  fieri. 

X.  De  Coena  Domini. 

De  coena  Domini  docent,  quod  corpus  et  sanguis  Christi 
vere  adsint,  et  distribuantur  vescentibus  in  Coena  Domini  et 
improbant  secus  docentes. 

XI.  De  Confessione. 

De  Confessione  docent  quod  absolutio  privata  in  Ecclesiis 
retinenda  sit,  quanquam  in  confessione  non  sit  necessaria  om- 


App.   I.]  ARTICULI  FIDEI  PRAECIPUI.  361 

Ilium    delictorum    enumeratio.     Est  enim   impossibilis  juxta 
Psalmum  19  :  12.     Delicta  quis  intelligit  ? 

XII.  De  Poenitentia. 

De  poenitentia  decent,  quod  lapsis  post  Baptismum  contin- 
gere  possit  remissio  peccatorum  quocunque  tempore,  cum 
convertuntur.  Et  quod  Ecclesia  talibus  redeuntibus  ad  poeni- 
tentiam  absolutionem  impertiri  debeat. 

Consta.t  autem  poenitentia  proprie  his  duabus  partibus  : 
Altera  est,  contritio  seu  terrores  incussi  conscientiae  agnito 
peccfito.  Altera  est,  fides,  quae  concipitur  ex  Evangelic,  seu 
absolutione,  et  credit  propter  Christum  remitti  peccata,  et 
consolatur  conscientiam,  et  ex  terroribus  liberat.  Deinde 
sequi  debent  bona  opera,  quae  sunt  fructus  poenitentiae. 

Damnant  Anabaptistas,  qui  negant  semel  justificatos  posse 
amittere  Spiritum  Sanctum.  Item,  qui  contendunt,  quibusdam 
tantam  perfectionem  in  hac  vita  contingere,  ut  peccare  non  pos- 
sint.  Damnantur  et  Novatiani,  qui  nolebant  absolvere  lapses 
post  Baptismum  redeuntes  ad  poenitentiam.  Rejiciuntur  et  isti, 
qui  non  docent  remissionem  peccatorum  per  fidem  contingere, 
sed  jubent  nos  mereri  gratiam  per  satisfactiones  nostras. 

XIII.  De  Usu  Sacramentorum. 

De  usu  Sacramentorum  docent,  quod  Sacramenta  instituta 
sint,  non  modo  ut  sint  notae  professionis  inter  homines,  sed  ma- 
gis,  ut  sint  signa  et  testimonia  voluntatis  Dei  erga  nos,  ad  exci- 
tandani  et  confirmandam  fidem  in  his,  qui  utuntur,  proposita. 
Itaque  utendum  est  Sacramentis,  ita  ut  fides  accedat,  quae  credat 
promissionibus,  quae  per  Sacramenta  exhibenturet  ostenduntur. 

Damnant  igitur  illos,  qui  docent,  quod  Sacramenta  ex  opere 
operato  justificent,  nee  docent,  fidem  requiri  in  usu  Sacramen- 
torum, quae  credat  remitti  peccata. 

46 


^^^  ARTICULl   KIDKI   PKAECIPUI.  I'^l'l'-    I- 


XIV.  De  Ordine  Ecclesiaslico. 

De  ordine  Ecclesiaslico  docent,  quod  nemo  debeat  in  Ec- 
clesia  publice  docere,  aut  Sacramenta  adminislrare,  nisi  rite 
vocatus. 

XV.  De  Ritibus  Ecclesiasticis. 

De  ritibus  Ecclesiasticis  docent,  quod  ritus  illi  servandi  sint, 
qui  sine  peccato  servari  possunt,  etprosunt  ad  tranquillitatem  et 
bonum  ordinem  in  Ecclesia,  sicut  certae  feriae,  festa  et  simila. 

De  talibus  rebus  tainen  admonentur  homines,  ne  conscien- 
tiae  onerenlur,  tauquam  talis  cultus  ad  salutem  necessarius  sit. 

Admonentur  etiam,  quod  traditiones  humanae  institutae  ad 
placandun)  Deum,  ad  promerendam  gratiam,  et  satisfaciendum 
pro  peccatis,  adversentur  Evangelio  et  doctrinae  fidei.  Qnare 
vota  et  traditiones  de  cibis  et  diebus,  etc.  institutae  ad  prome- 
rendam gratiam,  et  satisfaciendum  pro  peccatis,  inutiles  sint  et 
contra  Evangelium. 

XVI.  De  Rebus  Civilibus. 

De  rebus  civilibus  docent,  quod  legitimae  ordinationes  civiles 
sint  bona  opera  Dei,  quod  Christianis  liceat  gerere  Magis- 
tratus,  exercere  judicia,  judicare  res  ex  Imperatoriis  et  alils 
praesentibus  legibus,  supplicia  jure  constituere,  jure  bellare, 
militare,  lege  contrahere,  tenere  proprium,  jusjurandum  pos- 
tulantibus  Magistratibus  dare,  ducere  uxorem,  nubere. 

Damnant  Anabaptistas,  qui  interdicunt  haec  civilia  officia 
Christianis.  Damnant  et  illos,  qui  Evangelicam  perfectionem 
non  collocant  in  timore  Dei  et  fide,  sed  in  deserendis  civilibus 
officiis,  quia  Evangelium  tradit  justitiam  aeternam  cordis. 
Interim  non  dissipai  Politiam  aut  Oeconomiam,  sed  maxime 
postulat  conservare  tanquam  ordinationes  Dei,  et  in  talibus 


Ajip.  I.]  ARTim.l     FIDFI    PRAKCIPUF.  '>'^»^ 


ordinationibus  exercere  caritatem.  Itaque  necessario  debeiU 
Christian'!  obedire  Magistratibus  suis  et  legibus.  Nisi  cum 
jubent  peccare,  tunc  enim  niagis  debent  obedire  Deo,  quam 
hominibus,  Actor.  5.  v.  19. 

XVII.  Dc  Christi  reditu  ad  Jmlicium. 

Item  decent,  quod  Christus  apparebit  in  consiimmatione 
miindi  afl  jirdicandum,  et  mortuos  omnes  resuscitabit,  piis  et 
electis  dabit  vitani  aeternam  et  perpetna  gaudia,  impios  autem 
homines  ac  diabolos  condenmabit,  iit  sine  fine  crucientnr. 

Danmant  Anabaptistas,  qui  sentiunt,  hominibus  damnatis  ac 
diabolis  finem  poenanim  fiitiiruni  esse.  Damnantet  alios,  qui 
nunc  spargunt  Jndaicas  opiniones,  quod  ante  resurrectionem 
mortuorum,  pii  regnum  mundi  occupaturi  sint,  ubique  oppressis 
impiis. 

XVIII.   Do  Libera  Arhitrio. 

Dc  libero  arbilrio  docent,  quod  humana  voluntas  habeat  ali- 
quam  libertatem  ad  efticiendam  civilem  Justitiam,  et  deligendas 
res  rationi  subjectas.  Sed  non  habet  vim  sine  Spiritu  Sancto 
efficiendae  Justitiae  Dei,  seu  justitiae  spiritualis,  quia  animalis 
homo  lion  percipit  ea,  quae  sunt  Spiiitus  Dei  ;  sed  liaec  fit 
in  cordibus,  cum  per  verbum  Spiritus  Sanctus  concipitur. 
Haec  totidein  verbis  dicit  Augustinis  lib.  3.  Hypoguo«ticon. 
Esse  fatemur  liberum  arbitrium  omnii)us  hominibus,  liabeus  qui- 
dem  judicium  rationis,  non  pcM"  quod  sit  idoneuin  in  iis,  quae  ad 
Deum  pertinent,  sine  Deo  aut  inchoare  aut  certe  peragere,  sed 
tantum  in  operibusvitae  praesentis  tam  bonis,  quametiam  malis ; 
Bonis  dico,  quae  de  bono  naturae  oriuntur,  i.  e.  velle  laborare 
in  agro,  velle  manducare  et  bibere,  velle  habere  amicum,  velle 
habere  indumenta,  velle  fabricare  domum,  uxorem  velle  ducere, 
pecora  nutrire,  artem  discere  diversarum  rerum  bonarum,  velle 
quicquid  bonum  ad  praesentem  pertiuet  vitam.      Quae  omnia 


364  ARTICULI    FIDEI    PUAECIPUl.  [App.   I. 

non  sine  diviiio  gubernaculo  subsistunt,  imo  ex  ipso  et  per 
ipsum  sunt,  et  esse  coeperunt.  Malis  vero  dico,  ut  est :  velle 
idoluin  colere,  velle  homicidium,  etc. 

Damnant  Pelagianos,  et  alios,  qui  docent,  quod  sine  Spiritu 
Sancto,  solis  naturae  viribus,  possimus  Deum  super  omnia  dili- 
gere,  item  praecepta  Dei  facere,  quoad  substantiam  actuum. 
Quai>quam  enim  externa  opera  aliquo  modo  efficere  natura 
possit :  potest  enim  continere  nianus  a  furto,  a  caede  ;  tamen 
interiores  motus  non  potest  efficere,  ut  timorem  Dei,  fiduciam 
erga  Deum,  castitatem,  patientiam,  etc. 

XIX.  De  Causa  Peccati. 

De  causa  peccati  docent,  quod  tametsi  Deus  creat  et  con- 
servat  naturam,  tamen  causa  peccati  est  voluntas  malorum, 
videlicit,  diaboliet  impiorum,  quae  non  adjuvante  Deo  avertit 
se  a  Deo,  sicut  Christus  ait,  Job.  8.  Cum  loquitur  menda- 
cium,  ex  seipso  loquitur. 

XX.  De  Bonis  Operihus. 

Falso  accusantur  nostri,  quod  bona  opera  prohibeant.  Nam 
cripta  eorum,  quae  extant  de  decern  praeceptis,  et  alia  simili 
argumento,  testantur,  quod  utiliter  docuerint  de  omnibus  vitae 
generibus  et  officiis,  quae  genera  vitae,  quae  opera  in  qualibet 
vocatione  Deo  placeant.  De  quibus  rebus  olim  parum  docebant 
Concionatores,  tantum  puerilia  et  non  necessaria  opera  urge- 
bant,  ut  certas  ferias,  certa  jejunia,  fraternitates,  peregrina- 
tiones,  cultus  sanctorum,  rosaria,  monachatum  et  similia.  Haec 
adversarii  nostri  admoniti  non  dediscunt,  nee  perinde  praedi- 
cant  haec  inutilia  opera,  ut  olim.  Praeterea  incipiunt  fidei 
mentionem  facere,  de  qua  olim  mirum  erat  silentium.  Docent, 
nos  non  tantum  operibus  justificari,  sed  conjungunt  fidem  et 
opera,  et  dicunt,  nos  fide  et  operibus  justificari.  Quae  doc- 
trina  tolerabilior  est  priore,  et  plus  afferre  potest  consolationis, 
quani  vetus  ipsorum  doctrina. 


App.   I.]  ARTICULI    FIDF.I    PRAECIPUI.  365 

Cum  igitur  doctrina  de  fide,  quam  oportet  in  ecclesia  prae- 
cipuam  esse,  tam  diu  jacuerit  ignota,  quemadmodum  faterl 
omnes  necesse  est,  de  fidei  justitia  altissimum  silentiiim  fuisse 
in  concionibus,  tantum  doctrinam  operum  versatam  esse  in 
Ecclesiis,  nostri  de  fide  sic  admonuerunt  Ecclesias. 

Principio,  quod  opera  nostra  non  possint  reconciliare  Deum, 
aut  mereri  remissionem  peccatorum,  et  gratiam  et  justifica- 
tiouem,  sed  banc  tantum  fide  consequimur,  credentes  quod 
propter  Christum  recipianiur  in  gratiam,  qui  solus  positus  est 
mediator  etpropitiatorium,  per  quern  reconcilietur  pater.  Itaque 
qui  confidit,  operibus  se  mereri  gratiam,  is  aspernatur  Christi 
meritum  et  gratiam,  et  quaerit  sine  Christo  humanis  viribus 
viam  ad  Deum,  cum  Chrislus  de  se  dixerit :  Ego  sum  via, 
Veritas  et  vita. 

Haec  doctrina  de  fide  ubique  in  Paulo  tractatur,  Eph.  2. 
Gratia  salvi  facti  estis  per  fidem,  et  hoc  non  ex  vobis.  Dei 
donum  est,  non  ex  operibus,  etc. 

Et  ne  quis  cavilletur,  a  nobis  novam  Pauli  interpretationem 
excogitari,  tota  haec  causa  habet  testimonia  Patrum.  Nam 
Augustinus  multis  voluminibus  defendit  gratiam  et  justitiam 
fidei  contra  merita  operum.  Et  similia  docet  Ambrosius  de 
vocatione  Gentium,  et  alibi.  Sic  enim  inquit  de  vocatione 
gentium  :  Vilesceret  redemptio  sanguinis  Cliristl,  nee  miseri- 
cordiae  Dei  humanorum  operum  praerogativa  succumberet, 
si  justificatio  quae  fit  per  gratiam,  meritis  praecedentibus 
deberetur,  ut  non  munus  largientis,  sed  merces  esset  operantis. 

Quanquam  autem  haec  doctrina  contemnitur  ab  imperitis, 
tamen  experiunlur  piae  ac  pavidae  consclentiae,  plurimum  earn 
consolationis  afferre,  quia  conscientiae  non  possunt  reddi  tran- 
quillae  per  ulla  opera,  sed  tantum  fide,  cum  certo  statuunt, 
quod  propter  Christum  habeant  placatum  Deum.  Quemad- 
modum Paulus  docet  Rom.  5.  Justificati  per  fidem,  pacem 
habemus  apud  Deum.  Tota  haec  doctrina  ad  illud  certamen 
perterrefactae  conscientiae  referenda  est,   nee  sine  illo  certa- 


366  ARTICUM    FIDKl    PRAFCTPUI.  [^pp.  I. 


mine  intelligi  potest.  Quare  male  judlcant  de  ea  re  homines 
imperiti  et  profani,  qui  Christianam  justitiam  nihil  esse  som- 
niant,  nisi  civilem  et  philosophicam  justitiam. 

Olim  vexabantur  conscientiae  doctrina  operum,  non  audie- 
bant  ex  Evang'elio  consolationem.  Quosdam  conscientia  ex- 
pulit  in  desertum,  in  monasteria,  sperantes  ibi  se  gratiam  meri- 
turos  esse  per  vitam  monastlcam.  Alii  alia  excogitaverunt 
opera,  ad  promerendam  gratiam  el  satisfaciendum  pro  peccatis. 
Ideo  magnopere  fuit  opus,  banc  doctrinam  de  fide  in  Chris- 
tum tradere,  et  renovare,  ne  deesset  consolatio  pavidis  con- 
scientiis,  sed  scirent,  fide  in  Christum  apprehendi  gratiam  et 
remissionem  peccatorum  et  justificationem. 

Admonentur  etiam  homines,  quod  hie  nomen  fidei  non  sig- 
nificet  tantum  historiae  notitiam,  qualis  est  in  impiis  etdiabolo, 
sed  significet  fidsm,  quae  credit  non  tantum  historiam,  sed  etiam 
efTectum  historiae,  videlicet  hunc  articulum,  Remissionem  pec- 
catorum, quod  videlicet  per  Christum  habeamus  gratiam,  jus- 
titiam et  remissionem  peccatorum. 

Jam  qui  scit,  se  per  Christum  habere  propitium  Patrem,  is 
vere  novit  Deum,  scit  se  ei  curae  esse,  invocat  eum  ;  Denique 
non  est  sine  Deo  sicut  gentes.  Nam  diaboli  et  impii  non  pos- 
sunt  hunc  articulum  credere,  Remissionem  peccatorum.  Ideo 
Deum  tanquam  hostem  oderunt,  non  invocant  eum,  nihil  boni 
ab  eo  expectant.  Augustinus  etiam  de  fidei  nomine  hoc  modo 
admonet  lectorem  et  docet,  in  scripturis  nomen  fidei  accipi, 
non  pro  notitia,  qualis  est  in  impiis,  sed  pro  fiducia,  quae  con- 
solatur  et  erigit  perterrefactas  mentes. 

Praeterea  docent  nostri,  quod  necesse  sit  bona  opera  facere, 
non  ut  confidamus  per  ea  gratiam  mereri,  sed  propter  volun- 
tatem  Dei.  Tantum  fide  apprehendiiur  remissio  peccatorum 
ac  gratia.  Et  quia  per  fidem  accipitur  Spiritus  Sanctus,  jam 
corda  renovantur,  et  induunt  novos  aifectus.  ut  parere  bona 
opera  possint.  Sic  enim  ait  Ambrosius  :  Fides  bonae  volun- 
tatis, et  justae  actionis  genetrix  est.     Nam  humanae  vires,  sine 


App.   I.]  ARTICULI    KlDEl    PRAECIPUI.  367 

Spiritu  Sancto,  plenae  sunt  impiis  affectibus,  et  sunt  imbecil- 
liores,  quam  ut  bona  opera  possint  efficere  coram  Deo.  Ad- 
haec,  sunt  in  potestate  diaboli,  qui  impellit  homines  ad  varia 
peccata,  ad  impias  opiniones,  ad  manifesta  scelera.  Quem- 
admodum  est  videre  in  philosopliis,  qui  et  ipsi  conati  honeste 
vivere,  tamen  id  non  potuerunt  efficere,  sed  contamiuati  sunt 
multis  manifestis  sceleribus.  Talis  est  imbecilitas  hominis, 
cum  est  sine  fide  et  sine  Spiritu  Sancto,  et  tantum  humanis 
viribus  se  gubernat. 

Hinc  facile  apparet,  banc  doctrinam  non  esse  accusandam, 
quod  bona  opera  prohibeat,  sed  multo  magis  laudandam,  quod 
ostendit,  quomodo  bona  opera  facere  possimus.  Nam  sine  fide 
nullo  modo  potest  humana  natura  primi  aut  secundi  praecepti 
opera  facere.  Sine  fide  non  invocat  Deum,  a  Deo  nihil  expec- 
tat,  non  tolera-t  crucem,  sed  quaerit  humana  praesidia,  confidit 
humanis  praesidiis.  Ita  regnant  in  corde  omnes  cuplditates, 
et  humana  consilia,  cum  abest  fides  et  fiducia  erga  Deum. 
Quare  et  Christus  dixit  :  Sine  me  nihil  potestis  facere,  Joh. 
15.  Et  Ecclesia  canit :  Sinetuo  numine,  nihil  est  in  homine, 
nihil  est  innoxium. 

XXI.  De  cultu  Sanctorum. 

De  cultu  sanctorum  docent,  quod  memoria  sanctorum  pro- 
poni  potest,  ut  imitemur  fidem  eorum,  et  bona  opera  juxta 
vocationem  ;  Ut  Caesar  imitari  potest  exemplum  Davidis  in 
bejlo  gerendo  ad  depellendos  Turcas  a  patria.  Nam  uterque 
rex  est.  Sed  scriptura  non  docet  invocare  sanctos,  seu  petere 
auxilium  a  Sanctis.  Quia  unum  Christum  nobis  proponit 
mediatorem,  propitiatorium,  Pontificem  etintercessorem.  Hie 
invocandus  est,  et  promisit,  se  exauditurum  esse  preces  nos- 
tras, et  hunc  cultum  maxime  probat,  videlicet  ut  invocetur  in 
omnibus  afflictionibus.  •  I  Joh.  2.  Si  quis  peccat,  habemus 
advocatum  apud  Deum,  etc. 


308  ARTICULI    FIDEl    PRAECIPUI.  [App.  1. 

Haec  fere  summa  estdoctrinae  apud  nos,  in  qua  cerni  potest, 
nihil  iiiesse,  quod  discrepat  a  scripturis,  vel  ab  Ecclesia  Catho- 
lica,  vel  ab  Ecclesia  Romana  quatenus  ex  scriptoribusnotaest. 
Quod  Cum  ita  sit,  inclementer  judicant  isti,  qui  nostros  pro 
haereticis  baberi  postulant.  Sed  dissensio  est  de  quibusdam 
abusibus,  qui  sine  certa  auctoritate  in  Ecclesias  irrepseruut,  in 
quibus  etiam,  si  qua  esset  dissimilitudo,  tamen  decebat  haec 
lenitas  Episcopos,  ut  propter  confessionem,  quam  modo  recen- 
suimus,  tolerarent  nostros,  quia  ne  Canones  quidem  tarn  duri 
sunt,  ut  eosdem  ritus  ubique  esse  postulent,  neque  similes 
unquam  omnium  Ecclesiarum  ritus  fuerunt.  Quanquam  apud 
nos  magna  ex  parte  veteres  ritus  diligenter  servantur.  Falsa 
enim  calumnia  est,  quod  omnes  ceremoniae,  omnia  Vetera  in- 
stituta  in  Ecclesiis  nostris  aboleantur.  Verum  publica  querela 
fuit,  abusus  quosdam  in  vulgaribus  ritibus  haerere.  Hi  quia 
non  poterant  bona  conscientia  probari,  aliqua  ex  parte  cor- 
recti  sunt. 


APPENDIX    NO.    II. 


FORMULA 


FOR  THE   GOVERNMENT  AND  DISGIPLINE    OF   THE    EVANGELICAL 
LUTHERAN    CHURCIf. 

[Published  by  tlie  General  Synod  of  suid  Cliuich.J 


CHAPTER  I. 

Preliminary  Principles. 

Sec.  1.  We  believe  that  from  an  examination  of  the  works  of 
nature  and  the  course  of  events,  we  may  derive  evidence  of  the 
existence  of  God  and  the  prominent  truths  of  natural  religion.' 

Sec.  2.  But  that  the  evidence  of  natural  religion  is  not  such 
as  to  aflbrd  us  a  satisfactory  knowledge  of  the  nature  of  God  and 
our  relation  to  him  ;  nor  its  influence  sufficient  to  urge  us  to  duty ;'' 
and  that  therefore  a  further  revelation  from  God  is  desirable. 

Sec.  3.  We  believe  that  such  a  revelation  God  has  given,  at 
sundry  times  and  in  divers  manners,  unto  the  fathers,  and  in  later 
days  by  his  Divine  Son  Jesus  Christ,  and  his  inspired  servants,' 
and  that  this  revelation  is  contained  in  the  books  known  in  protes- 
tant  Christendom,  as  the  Old*  and  New  Testament ;  and  every 
individual  is  bound  to  receive  this  as  his  infallible  rule  of  faith  and 
practice,  and  to  be  governed  by  it.* 

I   Rom.  1:  20.  2  Acts  4:  12.      Rom.  3:  1.  2.  3  Heb    1:  1.  2. 

4  3  Tim.  3:  16.  5  John  5:  39.     Acts  17.  11.     John  14:  16.  17. 

47 


370  GOVEIINMENT    AND    DISCIPLINE.  [ApP-  H- 

Sec.  4.  We  hold  that  Hberty  of  conscience  and  the  free  exer- 
cise of  private  judgment  in  matters  of  religion,  are  natural  and  un- 
alienable rights  of  men,  of  which  no  government,  civil  or  ecclesi- 
astical can  deprive  us.' 

Sec.  5.  As  order  is  necessary  to  the  prosperity  of  every  asso- 
ciate body,  and  as  Jesus  Christ  has  left  no  entire,  specific  form  of 
Government  and  Discipline  for  his  church,  it  is  the  duty  of  every 
individual  Church  to  adopt  such  regulations  as  appear  to  them 
most  consistent  with  the  spirit  and  precepts  of  the  New  Testament, 
and  best  calculated  to  subserve  the  interests  -of  the  church  of 
Christ. 

Sec.  6.  And  as  men  exercising  the  right  of  private  judgment, 
agree  in  the  opinion,  that  Christianity  requires  a  social  connexion 
among  its  professors,  and  as  experience  proves  that  men  will  dif- 
fer in  some  of  their  views  of  doctrine  and  discipline  ;  and  as  too 
much  difference  of  opinion  would  be  prejudicial  to  the  objects  of 
the  association  ;  therefore  reason  dictates  that  those  of  similar 
views  should  associate  together,  that  it  is  their  duty  to  require  for 
admission  to  church-membership  among  them,  or  for  induction  in- 
to  the  sacred  office,  and  for  continuance  in  either,  such  terms  as 
they  deem  most  accordant  with  the  precepts  and  spirit  of  the  Bible. 

Sec.  7.  Upon  the  broad  basis  of  these  principles,  was  the  Evan- 
gelical Lutheran  Church  founded  immediately  after  the  Reforma- 
tion. Adhering  to  the  same  principles,  the  church  in  America  is 
governed  by  three  Judicatories :  the  Council  of  each  individual 
Church,  the  District  Synods,  consisting  of  all  the  clergy  and  an 
equal  number  of  laymen  from  a  particular  district  of  country,  and 
one  General  Synod  formed  by  representatives  from  all  the  dif- 
ferent Synods  of  the  Lutheran  Church.  The  ratio  of  clerical  and 
lay-representatives  is  determined  in  the  Constitution  of  the  Gene- 
ral Synod  ;  and  the  i>owers  of  this  body  are  only  those  of  an  Ad- 
visory Council. 

»  Rom.  2:  13.  15.  and  others.     Dan.  6:  1.  23.     Acts  4:  19. 


App.   II.]  OF    THE    CHURCH  371 


CHAPTER   II. 

Of  the  Church. 

PART  I.       OF  THE  INVISIBLE  CHURCH. 

Sec.  1.  The  true  or  invisible  Church  of  Christ  is  the  collective 
body  of  all'  those  of  every  religious  denomination  in  the  world, 
who  are  in  a  state  of  grace. 2 

Sec.  2.  The  true  Church  of  Christ  is  a  spiritual  society,  con- 
sisting of  members  whose  qualifications'*  are  spiritual,  and  who 
are  associated  for  spiritual  purposes.* 

Sec.  3.  It  is  a  catholic  or  universal"  society:  its  members  not 
being  confined  to  any  particular  nation  or  religious  denomination. 

TART  II.       OF  THE  EXTERNAL  OR  VISIBLE  CHURCH. 

Sec.  1.  The  visible  church  is  the  collective  body  of  those  who 
profess  the  Christian  religion ;  consisting  of  all  those  who  have 
been  admitted  to  membership  by  baptism,-?  and  have  not  been  de- 
prived of  it  by  excommunication. 

Sec  2.  Of  this  society  our  Lord  and  Saviour  Jesus  Christ  is 
the  true  and  only  head  ;^  having  neither  abandoned  his  church  nor 
appointed  any  vicar  in  his  stead. 

Sec.  3.  As  the  spirit  of  Christianity  leads  its  possessors  to  so- 
cial intercourse'  with  each  other;  and  as  such  a  connexion  is  es- 
sential  to  the  accomplishment  of  the  object  of  the  Christian  church-, 
and  as  such  a  relation  can  subsist  only  among  persons  of  contigu- 
ous residence  ;  therefore  Christians  living  near  together  have  from 
the  time  of  the  Apostles* "  formed  themselves  into  societies  for  the 

J  Eph.  4:  1.  7.  2Matth.  7:  21.  12:  50.     Acts  10:  35. 

3  John  18:  36.  4  1  John  4:  13. 

sEph.  4:  12.      1  Thess.  5:  11. 

6  1  Cor.  1:2.     John  10;  16.     Rom.  12:  4.     Eph.  4:  4.  6. 

7  Malth.  28:  19.  s  Eph.  5:  23.  24.    1:  22. 
9  John  13:  34.  35.     Eph.  4:  3.  5;  19. 

'■J  Acts  2:  41.     1  Thess.  2;  14.     Gal.  1:  22. 


37*i  GOVERNMENT    AND    DISCIPLINE.  [App.   H. 

better  attainment  of  the  objects  of  the  Christian  institution.  And 
every  society  participates  in  the  duties  of  the  whole  church. 

Sec.  4.  It  is  the  duty  of  every  such  society  and  of  the  visible 
church  at  large,  to  have  the  word  and  sacraments  administered 
in  their  purity,'  to  give  an  adequate  and  just  support  to  the  pas- 
tor  or  pastors  who  minister  unto  them,  to  provide  for  the  perpetua- 
tion of  an  able  and  faithful  ministry,^  and  to  endeavour  to  propa- 
gate the  gospel  to  the  ends  of  the  earth. ^ 

Sec.  5.  It  is  the  duty  of  the  church  to  watch  over  the  purity 
and  faithfulness  of  her  members.'' 

Sec.  6.  The  jurisdiction  of  the  church  is  purely  spiritual :  it 
ought  to  have  no  connexion  with  the  civil  government,*  neither 
ought  its  decisions  be  enforced  by  the  arm  of  civil  power. 

Sec  It  The  power  of  the  church  is  purely  declarative,  whether 
exercised  by  an  individual  church  council,  or  by  any  other  eccle- 
siastical judicatory,  i.  e.  the  Bible  is  their  juridical  code,  and  their 
decisions  are  valid  only  because  founded  on  scripture. 

Sec.  8.  The  visible  church  is  not  an  association  to  which  we 
may  belong  or  not  at  our  option  ;  but  it  is  the  duty  of  every  one 
who  has  an  opportunity  to  be  a  faithful  member  of  it." 


CHAPTER    III. 

Of  the  Officers  of  the  Church. 

OF  PASTORS. 

Sec.  1.  Our  Lord  and  Saviour  himself  instituted  the  clerical 
office  in  the  New  Testament  church,  and  made  it  of  perpetual  stand- 
ing.'     The  persons  filling  this  office,  are  in  scripture  designated 

>  iTim.  4:  6.6:  3.  5.     Gal.  1:  8.9. 

2  Tit.  1;  5.     2  Tim.  2.  3  Matth.  28:  19.  20. 

4  1  Cor.  5:  7.  13.  5  John  18;  36. 

8  Matth.  28:  19.  11:28.29. 

^  Matth.  28: 19.  20.     2  Tim.  2:  2.     Tit.  1:  5. 


App.  II.]  OFFICERS    OF    THE    CHURCH.  373 

by  different  names,  as  a  bishop,  presbyter  or  elder,  (fee.'  indicative 
of  the  duties  of  the  office.  All  these  are  by  divine  right  of  equal 
rank,-  and  their  duties  are  principally  these  :  to  expound  the  word 
of  God,  to  conduct  the  imhlic  worship  of  God,^  to  administer  the 
sacraments  of  the  church,*  and  to  admonish  men  of  their  duties,^ 
as  well  as  by  all  proper  means,  public  and  private,  to  edify  the 
church  of  Christ. 

Sec.  2.  Those  other  officers  who  were  endowed  with  miracu- 
lous gifts,  and  whose  instrumentality  Christ  used  in  first  forming 
the  church,  were  extraordinary  and  of  temporary  standing. 

Sec.  3.  Pastors  are  amenable  for  their  conduct  to  the  Synod 
to  which  they  belong  ;  and  that  Synod  is  the  tribunal  which  has 
the  entire  jurisdiction  over  them  :  excepting  in  those  cases  where 
a  regular  appeal  is  obtained  to  the  General  Synod,  agreeably  to  Art. 
III.  sec.  5.  1,  2.  of  the  Constitution  of  General  Synod. 

Sec.  4.  No  minister  shall  knowingly  grant  to  a  member  of  an- 
other congregation  any  privileges  of  the  church,  which  would  be 
denied  to  said  member  by  his  own  pastor. 

Sec.  5.  It  is  the  sacred  duty  of  every  minister  so  to  conduct 
himself,  that  his  hfe  shall  present  to  his  congregation  an  example 
of  true  Christian  propriety  of  deportment.  And  should  any  minis- 
ter  of  our  church  be  guilty  of  an  open  vice,  (which  may  God  in 
mercy  prevent !)  it  shall  be  the  duty  of  the  church  council  earnest, 
ly  to  exhort  him  several  times  to  reformation,  and  if  this  should 
prove  ineffectual,  or  if  the  case  be  such  as  to  bring  disgrace  upon 
the  church,  to  report  him  to  the  Synod. 

OF  ELDERS  AND   DEACONS. 

Sec.  6.  The  other  officers  of  the  church  are  Elders  and  Dea- 
cons, who  are  elected  by  the  members  of  the  church,  as  their 
agents  to  perform  some  of  the  duties  originally  devolving  on  them- 
selves. The  principal  duties  of  Elders  are  to  aid  the  pastor  or 
pastors    in  administering  the   government  and  discipline  of   the 

'  1  Cor.  4:  1.     Eph.  4:  11. 

2  Luke  22;  25.  26.     Acts  20:  17.  compared  with  28. 

3  Eph.  4:  11.  12.     Acts  8:  28.  31.     1  Pet.  5:1.2. 

*  Matth.  28:  19.     1  Cor   11:  23.  4:  1.  5  Acts  6:  2.  6. 


374  GOVERNMENT    AND    DISCIPLINE.  [-App-  H. 

church;  to  endeavor  to  preserve  peace  and  harmony  in  the  church; 
to  visit  the  congregational  schools,  and  promote  the  religious  edu- 
cation of  the  children  of  the  church  ;  and  to  visit  the  sick  and 
afflicted,  and  aid  in  the  performance  of  such  other  duties  as  are 
incumbent  on  the  church  council. 

The  duties  of  the  Deacons'  office  are  principally  these  :  to  lead 
an  exemplary  life  as  commanded  in  Scripture,'  to  minister  unto 
the  poor,^  extending  to  their  wants  and  distributing  faithfully 
amongst  them  the  collections  which  may  be  made  far  their  use  ; 
to  assist  the  pastor  in  the  administration  of  the  Eucharist,  to  at- 
tend and  render  all  necessary  service  at  stated  worship ;  to  see  that 
their  minister  receives  a  just  and  adequate  support  according  to 
the  commands  of  our  Lord  ;  to  administer  the  temporal  concerns 
of  the  church ;  and  to  aid  in  the  performance  of  such  other  duties 
as  are  incumbent  on  the  church  council.  Both  these  officers  are 
elected  by  the  people,  and  it  is  their  duty  to  feel  the  deepest  inter- 
est  in  the  advancement  of  piety  among  the  members  of  the  church, 
and  to  exert  their  utmost  influence  to  promote  it. 

Sec.  7.  The  elders  and  deacons  are  the  representatives  of  the 
whole  church,  and  each  church  shall  determine  the  number  of 
their  officers  and  the  term  of  their  duration  in  office  ;  yet  in  no 
case  shall  they  serve  less  than  two  years,  nor  more  than  eight,  un- 
less re-elected. 

Sec.  8.  When  persons  have  been  elected  to  the  office  of  elder 
or  deacon,  they  shall  be  inducted  into  their  office  according  to  the 
form  prescribed  by  the  church.*  Those  congregations  which  have 
been  in  the  habit  of  having  trustees,  may,  if  they  deem  it  expedi- 
ent, still  retain  them,  and  continue  to  them  such  privileges  as  they 
may  deem  expedient. 

'  1  Tim.  8:  13.  and  others.  2  Acts  6:  2.  6. 

*  Vide  "Liturgy,"  &c. 


A  pp.    II.]  CHL'UCH   COUNCIL.  3'/ 5 

CHAPTER    IV. 

Of  the  Church  Council. 

Sec.  1.  The  Church  coiiacil  is  the  lowest  judicatory  of  the 
church,  consisting  of  the  pastor  or  pastors  and  all  the  elders  and 
deacons  of  a  particular  church. 

Sec.  2.  The  pastor,  together  with  half  the  other  existing  meni' 
bers  of  the  council,  and  in  the  necessary  absence  of  the  pastor,  two 
thirds  of  the  remaining  members  of  the  council  shall  constitute  a 
quorum. 

Sec.  3.  But  no  business  connected  with  the  government  or 
discipline  of  the  church  shall  be  transacted  without  the  presence 
of  the  minister,  unless  his  absence  is  unavoidable  or  voluntary,  or 
the  church  be  vacant.  And  wheif  present  the  pastor  shall  be  ca; 
officio  chairman. 

Sec.  4.  Tlie  church  council*  shall  have  the  superintendence 
of  the  temporal  concerns  of  the  church,  and  shall  see  that 
they  are  administered  with  wisdom,  faithfulness  and  justice.  They 
shall  also  elect  a  deputy  to  represent  them  at  the  annual  synodical 
meeting. 

Sec.  5.  It  shall  be  the  duty  of  the  council  to  admit  to  mem- 
bership  adults,  who  shall  make  application,  and  whom,  on  mature 
examination,  they  shall  judge  to  be  possessed  of  the  qualifications 
hereafter  specified.-  They  shall  be  obedient  subjects  of  divine 
grace — that  is,  they  must  either  be  genuine  Christians,  or  satisfy 
the  church  council  that  they  are  sincerely  endeavouring  to  become 
such.  Also  to  admit  to  the  communion  of  the  church,  all  those 
who  were  admitted  to  church-membership  in  their  infancy,  and 
whom  on  like  examination,  they  shall  judge  possessed  of  the  above 
mentioned  qualifications.  No  one  shall  be  considered  a  fit  subject 
for  confirmation  who  has  not  previously  attended  a  course  of  reli- 
gious lectures,  delivered  by  the  pastor  on  the  most  important  doc- 
trines and  principles  of  religion  ;  unless  the  pastor  should  be  satis- 

»  Thess.  5:  12.  13. 

2  Mark  16:  Ifi.     John  3: -S.     Acts  8:  12.     16;  14.  15. 


370  GOVERNMENT  AND  DiaCIPHNE.  [-^PP-    H- 

fied  that  the  applicant's  attainments  arc  adequate  without  this  at- 
tendance.  And  when  adults  are  admitted  to  membership,  their 
baptism  shall  if  possible  be  performed  publicly  before  the  church  : 
and  when  members  who  were  baptized  in  their  infancy  are  admit- 
ted to  full  communion,  they  shall  in  the  same  public  manner  con- 
firm  their  baptismal  vows  according  to  the  form  of  confirmation 
customary  in  the  church. 

Sec.  6.  It  is  recommended  to  the  church  council  to  keep  a  com- 
plete list  of  all  the  communing  members  of  the  church. 

Sec.  7.  If  any  member  of  the  church  council  should  conduct 
himself  in  a  manner  unworthy  of  his  office,  he  may  be  accused 
before  the  council;  and  if  found  guilty,  his  case  shall  be  referred 
to  the  whole  church  for  decision. 

Sec.  8.  It  shall  be  the  duty  of  the  council  to  administer  the 
discipline  of  the  church,  on  all  fhose  whose  conduct  is  inconsistent 
with  their  Christian  profession,  or  who  entertain  fundamental  er- 
rors.^ To  this  end  they  shall  have  power  to  cite  any  of  their 
church  members  to  appear  before  them ;  and  to  endeavour  to  ob- 
tain  other  witnesses  when  the  case  may  require  it.  It  shall  fur- 
ther be  the  duty  of  the  council,  when  any  member  offends,  first 
privately  to  admonish  him,  or,  if  necessary,  to  call  him  to  an  ac- 
count ;  and  when  they  shall  deem  these  measures  ineffectual,  to 
suspend  or  ex-communicate  him ;  that  is,  to  debar  him  from  the 
privileges  peculiar  to  church-membership,  according  to  the  pre- 
cepts of  the  New  Testament  laid  down  in  this  form.  It  shall  al- 
so be  their  duty  to  restore^  those  subjects  of  suspension  or  ex- 
communication, to  all  the  privileges  of  the  church,  who  shall  mani- 
fest  sincere  repentance.  Every  act  of  excommunication  or  of 
restoration  may  be  published  to  the  church,  if  deemed  necessary 
by  the  majority  of  the  council. 

Sec.  9.  The  church-council  may  at  any  time  be  convened  by 
the  minister ;  and  it  shall  be  his  duty  to  call  a  meeting  when  re- 
quested  by  two  members  of  the  council,  or  by  one  fourth  of  the 
electors  of  the  church,  or  when  directed  by  the  Synod. 

Sec.  10.    It  shall   be   the  duty  of  the   church-council  to  watch 

•  1  Cor.  5:  7.  13.  3  2  Cor.  2:  7.     Gal.  6:  1. 


Apji.  11.]  CHURCH   COUNCIL.  377 

over  the  religious  education  of  the  children  of  the  church,  and  to  see 
that  they  be  occasionaliy  collected,  for  the  purpose  of  being  taught 
the  Catechism  of  the  church,  and  instructed  in  the  duties  and  prin- 
ciples of  the  Christian  religion.  The  council  of  every  church  shall 
have  the  management  of  the  school-house  attached  to  that  church, 
and  shall  be  ex-ojicio  trustees  of  the  same.  They  shall  endeavour 
to  obtain  pious,  well  qualified  and  faithful  teachers,  and  to  see 
that  the  children  of  the  church,  as  far  as  practicable,  attend  this 
school,  and  that  they  be  there  also  taught  the  Catechism  of  the 
church,  and  in  general  the  duties  of  religion.  In  all  places  where 
there  is  not  yet  a  school-house  attached  to  the  church,  they  shall 
encourage  the  people  and  endeavour  to  have  one  erected.  And 
no  person  shall  teach  in  any  of  our  congregational  school-houses 
without  the  permission  of  the  church-council. 

Sec.  11.  The  church-council  shall  keep  a  record  of  their 
proceedings,  of  all  the  baptisms  and  marriages,  and  of  persons 
admitted  to  sacramental  communion  ;  an  abstract  of  which  shall 
be  annually  sent  to  the  Synod  for  inspection. 

Sec.  12.  In  all  cases  of  appeal  from  the  decisions  of  the 
church-council,  the  council  shall  take  no  further  measures  ground- 
ed on  their  decision  until  the  sentence  has  been  reviewed  by  the 
Synod.  But  if  the  decision  appealed  from  be  a  sentence  of  sus- 
pension  or  excommunication,  it  shall  immediately  take  effect 
and  continue  in  force  until  reversed  by  the  Synod.  And  in  every 
case  of  appeal,  the  church-council  shall  send  a  detailed  and  cor- 
rect account  of  their  proceeding  in  the  case,  and  of  the  charges 
and  evidence  on  both  sides. 

Sec.  13.  Any  vacant  congregation  also  may  send  a  delegate 
to  lay  its  concerns  before  the  Synod  :  And  the  church-councils 
of  each  clerical  district  may  annually  send  to  the  Synod  as  many 
lay  delegates  as  there  are  ministers  present  at  the  Synod  from  said 
district. 


48 


378  GOVERNMENT    AND    DISCIPLINE.  [App.  11. 


4*f%- 


CHAPTi^R    V. 

Of  Church  Members. 

Sec.  1.  The  members  of  any  particular  church  are  all  those 
members  of  the  visible  (see  Chap.  II.  Sect.  1.)  church,  who  are  as- 
sociated  together  under  some  form  of  Christian  government  and 
discipline,  for  divine  worship  and  the  better  attainment  of  the  ob- 
jects of  the  Christian  institution. 

Sec.  2.  Every  church  member  is  amenable  to  the  council,  and 
must  appear  before  them  when  cited,  and  submit  to  the  discipline 
of  the  church  regularly  administered.' 

Sec.  3.  It  is  the  duty  of  every  church  member  to  lead  a  Chris- 
tian life  :  that  is,  to  perform  all  the  duties  required  of  him  or  her 
in  scripture.  Thus  it  is  the  duty  of  adults  to  perform  all  the  Chris- 
tian duties,  not  to  neglect  the  public  worship  of  God  f  nor  the 
participation  of  the  Lord's  Supper'^  whenever  an  opportunity  is  af- 
forded. It  is  the  duty  of  parents  to  educate  their  children  in  the 
nurture  and  admonition  of  the  Lord  ;"  to  teach  them  the  doctrines 
of  the  church,  and  to  subject  them  to  the  ordinances  of  the  same.* 
And  when  young  members  reach  the  years  of  maturity  and  have 
attained  the  natural  ability  to  partake  of  the  Lord's  Supper  in  the 
manner  commanded,  it  is  their  duty  to  be  worthy  communicants  at 
the  Lord's  table. 

Sec.  4.  Any  member  being  dissatisfied  with  the  decision  of 
the  church-council  relative  to  himself,  may  appeal  to  the  Synod. 
But  in  every  such  case,  the  applicant  shall  give  notice  to  the  church- 
council  of  his  intention,  either  immediately,  or  within  two  weeks 
of  the  time  when  the  sentence  was  made  known  to  him ;  and  shall 
specify  to  them  the  reasons  of  his  dissatisfaction  and  the  ground 
of  his  appeal. 

»  Tit.  3:  10.     Matlh.  18:  17.  18. 

2  Heb.  10:  25.     Col.  3:  16.     Acts  2:  46.     Matth.  18:  20.     Exod.  20:  8. 
Psalm  84:  2.  9.  11. 

3  1  Gov.  11:24.  25.  ^  4  Eph.  6:  4. 
5  Eph.  6:4.     2  Tim.  3:  11.  15.' 


App.  II.]  ELECTIONS.  379 

Sec.  5.  It  is  recommended,  that  when  a  member  of  one  of  our 
churches  moves  into  the  bounds  of  another,  and  wishes  to  be  ad- 
mitted to  the  privileges  of  the  church,  he  shall  bring  with  him  a 
certificate  of  good  standing  from  his  former  pastor. 

Sec.  6.  It  is  recommended,  as  accordant  with  the  principles  of 
the  New  Testament,  that  the  members  of  the  church  ought  not  to 
prosecute  each  other  before  a  civil  tribunal,  until  they  have  first 
made  an  attempt  to  settle  their  point  of  difference  through  the  me- 
diation of  their  Christian  brethren. 


CHAPTER    VI. 

Of  Elections. 

Sec.  1.  All  congregational  elections  must  be  published  by  the 
church. council  to  the  congregation  9.t  least  two  weeks  before  the 
election. 

Sec.  2.  The  council  may  publish  a  congregational  meeting  for 
any  lawful  purpose  when  they  shall  deem  it  necessary,  and  they 
shall  be  compelled  so  to  do  when  required  by  one  third  of  the  law- 
ful  electors  of  the  church. 

Sec.  3.  The  electors  of  any  particular  church  in  our  connex- 
ion, are  all  those  who  are  in  full  communion  with  the  same,  who 
submit  to  its  government  and  discipline  regularly  administered, 
and  who  contribute  according  to  their  ability  and  engagements  to 
all  its  necessary  expenditures. 

Sec.  4.  At  all  elections  for  Elders  or  Deacons,  no  person  may 
be  elected  to  either  of  said  offices  who  is  not  a  member  in  full  com- 
munion with  said  church. 

Sec.  5.  When  an  election  is  held  in  a  vacant  congregation  for 
a  pastor,  two  thirds  of  all  the  electors  shall  be  necessary  to  an  elec- 
tion, and  if  the  votes  were  not  unanimous,  it  is  recommended  that 
the  presiding  officer  shall  invite  the  minority  to  concur  in  the  de- 
cision. He  shall  give  the  members  a  certificate,  signed  by  him- 
self,  of  the  election.     This  certificate,  with  a  statement  of  the  sup- 


380  GOVFRNMENT    AND   DISCIPMNE.  \^{<l'>-    H. 


port'  which  they  promise  him,  shall  be  a  legal  call  to  the  pastor 
therein  specified. 

Sec.  6.  At  elections  for  members  of  the  church-council,  the 
existing  council  shall  nominate  twice  as  many  persons  as  are  to  be 
elected,  and  the  church  may  nominate  half  as  many  more,  from 
whom  the  officers  may  be  chosen. 

Sec.  7.  If  from  any  cause,  a  vacancy  occurs  in  the  council  in 
the  interval  between  the  stated  elections,  it  shall  be  filled  without 
delay  by  a  special  election,  and  the  person  thus  elected  shall  serve 
until  the  regular  expiration  of  the  time  of  the  member  in  whose 
place  he  was  elected. 


CHAPTER    VII. 

Of  Prayer  Meetings,  <Sfc. 

Sec.  1.  As  Frayer  is  one  of  the  most  necessary  duties  of  a 
Christian,^  and  as  Prayer-meetings  have  been  of  the  utmost  impor- 
tance  and  usefulness,  it  is  therefore  most  earnestly  recommended 
to  the  different  churches  in  our  connexion,  to  establish  and  pro- 
mote them  among  our  members.  These  meetings  njaybc  held  in 
the  church,  school-house,  or  in  private  houses,  and  their  object  is 
the  spiritual  edification  of  the  persons  present ;  but  the  jistmost  pre- 
caution must  ever  be  observed,  that  God,  who  is  a  Spifit,  be  wor- 
shipped in  spirit  and  in  truth — that  they  be  characterized  by  that 
solemnity  and  decorum  which  ought  ever  to  attend  divine  worship; 
and  that  no  disorder  be  tolerated,  or  any  thing  that  is  calculated  to 
interrupt  the  devotions  of  those  who  are  convened,  or  prevent  their 
giving  the  fullest  attention  to  him  who  is  engaged  in  leading  the 
meeting, — in  short,  that  according  to  the  injunctions  of  the  Apos- 
tle, all  things  be  done  "  decently  and  in  order." 

Skc.  2.  It  is  solemnly  recommended  to  all   church-members. 


»  1  Tim.  5:  8.      1  Cor.  9:  14.     Luke  10:  7. 
2  1  Thess.  5:  17.     Luke  18:  1.     Col.  4:  2. 


App.   II.]  SYNODS.  381 

and  more  especially  to  the  members  of  the  council,  to  make  daily 
worship  in  their  family  a  sacred  duty.' 

Sec.  3.  It  is  recommended  ihat  no  one  shall  be  permitted  in 
future  to  act  as  a  sponsor,  unless  he  or  she  be  in  full  communion 
with  the  Christian  church. 

Skc.  4.  It  is  expedient  that  no  person  be  permitted  to  preach 
in  any  of  the  churches  in  our  connexion,  except  by  consent  of  the 
pastor  and  council  of  said  church,  and  in  the  absence  of  the  pas- 
tor, by  permission  of  the  council. 


CHAPTER    VIII. 

Of  Synods. 

Skc.  1.  It  was  found  necessary  and  profitable  in  the  primitive 
church,  to  have  an  occasional  meeting  of  different  individual 
churches,  for  the  purpose  of  consultation  and  mutual  encourage- 
ment, in  preserving  their  purity  and  promoting  their  welfare.^ 
This  apostolical  custom  is  retained  in  the  Lutheran  Church,  un- 
der  the  name  of  Conference,  Synod  and  General  Synod. 

Sec.  2.  A  Synod  consists  of  all  the  ministers  and  licensed  can- 
didates, and  an  equal  number  of  lay-delegates,  within  a  certain 
district. 

Sec.  3.  Tlie  number  of  lay-votes  can  never  exceed  that  of  the 
ordained  clergyman  and  licentiates  :  and  if  a  lay-delegate  be  pres- 
ent from  a  district  from  which  there  is  no  minister  present  in  the 
Synod,  he  shall  have  a  seat  and  the  liberty  of  speech,  but  no  vote. 

Sec.  4.  It  shall  be  the  duty  of  each  Synod,  to  see  that  the 
rules  of  government  and  discipline  prescribed  in  this  Formula,  are 
observed  by  all  the  congregations  and  ministers  within  their 
bounds,  to  receive  appeals  from  decisions  of  church-councils,  and 
of  Special  Conferences  when  regularly  brought  before  them,  and 

i  Acts  2:  44.     Eph.  6:  4.     Acts  10:  12.     Jer.  10:  25. 

2  Acts  15:  2.  6.  22.  23—28.     Acts  11:  22,  30.  21:  17.  18.     Acts  6: 


^8'^  GOVERNMENT    AND    DISCIPLINE.  [App.  II. 


review  and  reverse  or  confirm  the  decisions  to  wliich  they  refer  ; 
to  examine  and  decide  on  all  charges  against  ministers  and  licen- 
tiates, that  of  heterodoxy  alone  excepted;  to  form  and  change  min- 
isterial  districts  ;  to  attend  to  any  business  relating  to  their  churches, 
which  is  regularly  brought  before  them,  to  provide  supplies  for 
destitute  congregations,  and  to  devise  and  execute  all  suitable 
measures  for  the  promotion  of  piety  and  the  general  prosperity  of 
the  church,  not  otherwise  disposed  of  in  this  Formula. 

Sec.  5.  To  this  end  the  Synod  and  Ministerium  shall  have 
power  to  ctte  any  church-members  within  their  bounds  to  appear 
before  them  ;  and  to  endeavour  to  obtain  other  witnesses,  when 
the  case  may  require  it. 

Seg.  6.  If  any  congregation,  hitherto  in  connexion  with  a 
Synod,  should  refuse  to  observe  the  resolutions  of  said  Synod,  or 
the  provisions  of  this  Formula,  it  shall  be  excluded  from  connex- 
ion from  said  Synod  during  the  time  of  its  refusal  ;  nor  shall  any 
other  Synod,  nor  any  Lutheran  minister  or  licentiate,  take  charge 
of  it  without  special  permission  of  the  President.  Provided,  how- 
ever,  that  if  the  charter  of  an  incorporated  congregation  be  at  va- 
riance with  any  articles  of  this  Formula,  said  charter  shall  have 
precedence  of  those  articles  with  which  it  is  in  conflict. 

Sec.  7.  Any  congregation  may  become  connected  with  the 
Synod  within  whose  bounds  it  is  situated,  by  acceding  to  the  pro- 
visions of  this  Formula,  and  making  some  annual  contribution  to- 
wards defraying  the  necessary  expenses  of  said  Synod.  For  this 
purpose  an  annual  collection  ought  to  be  held  in  each  congrega- 
tion. 

Sec.  8.  At  least  one  meeting  of  each  Synod  shall  be  held  eve- 
ry year,  at  such  time  and  place  as  may  have  been  determined  on. 

Sec.  9.  No  minister  or  licentiate  shall  be  absent  from  the 
meeting  of  the  Synod  without  the  most  urgent  necessity.  In  case 
of  his  absence,  he  shall,  if  possible,  send  to  the  Synod  a  written 
apology,  for  his  absence.  Voluntary  ministerial  engagements  shall 
not  be  regarded  as  a  sufficient  excuse.  Any  minister  or  licen- 
tiate violating  the  provisions  of  this  section,  shall  be  called  to  ac- 
count by  the  President  at  the  next  meeting. 


App.   II.]  OFFICKKS    OF    THE    SVNOD.  383 

Sec.  10.  These  written  apologies,  as  well  as  all  other  letters 
and  papers  intended  for  the  Synod  or  Ministerium,  ought  to  be 
addressed  to  the  President. 

Sec.  1 1 .  The  minister  of  the  place  in  which  the  Synod  is  held, 
with  the  church  council,  shall  endeavour  to  provide  for  the  enter- 
tainment of  the  ministers,  candidates  and  lay-delegates,  by  Chris- 
tian friends. 

Sec.  12.  All  the  members  of  the  Synod  shall  endeavour  to  as- 
semble on  the  evening  preceding  the  day  appointed. 

Sec.  13.  Divine  worship  shall  be  celebrated,  during  the  meet- 
ing of  the  Synod,  as  often  as  may  be  convenient,  and  consistent 
with  the  business  of  the  Synod. 

Sec.  14.  Ministers  in  good  standing  in  other  Synods,  or  in  any 
sister  churches,  Avho  may  happen  to  be  present,  or  who  appear  as 
delegates  from  said  bodies,  may  be  received  as  advisory  members, 
but  cannot  vote  in  any  decisions  of  the  Synod. 


CHAPTER    IX. 

Officers  of  the  Synod. 

Sec  1.  The  officers  of  each  Synod  shall  be  a  President,  Sec- 
retary and  Treasurer,  who  are  also  the  officers  of  the  Ministe- 
rium. 

Sec.  2,  All  these  officers  are  annually  chosen  by  ballot,  from 
among  the  ordained  ministers  regularly  belonging  to  the  Synod, 
by  a  majority  of  the  votes  of  the  ministers,  licentiates  and  lay-del- 
egates present.  The  same  persons  shall  not  be  eligible  for  more 
than  three  successive  years. 

PRESIDENT. 

Sec  3.  The  President  shall  deliver  asynodical  discourse  at  the 
meeting  of  every  Synod  :  and  he  shall,  in  connexion  with  the  pas- 
tor of  the  place,  appoint  the  other  individuals  who  are  to  preach 
during  the  session. 


384  GOVERNMENT    AND    DISCIPLINE.  [App.  II. 

Sec.  4.  He  shall  at  the  beginning  of  every  Synod,  make  a 
written  report  of  all  the  official  business  transacted  and  letters  re- 
ceived by  him  since  the  last  meeting,  and  of  all  the  important 
events  which  have  occurred  relating  to  his  Synod,  and  may  re- 
commend for  their  consideration  any  measures,  which  he  may 
deem  necessary  or  calculated  to  promote  the  cause  of  God.  This 
report  shall  be  laid  on  the  table,  and  dealt  with  as  with  all  other 
papers  coming  before  the  body. 

Sec.  5.  He  presides  at  all  the  meetings  of  the  Synod  and  Min- 
isterium. 

Sec  6.  The  President  has  a  right  to  take  part  in  the  discus- 
sions as  well  as  any  other  member.  When  the  house  is  equally 
divided  on  any  question,  he  has  the  casting  vote.  In  all  other 
cases  he  has  no  suffrage,  except  when  an  election  is  made  by  bal- 
lot,  and  then  he  has  not  the  casting  vote. 

Sec.  7.  The  President  shall  preserve  order,  not  suffer  more 
than  one  member  to  speak  at  a  time,  secure  to  each  person  liber- 
ty to  speak  without  interruption  from  others,  and  shall  prevent  a 
speaker  from  deviating  from  the  subject  before  the  house. 

Sec.  8.  The  President  shall  take  care  that  each  subject  be  duly 
considered  before  a  decision  be  made.  He  shall  distinctly  re- 
hearse each  motion,  when  no  one  has  any  further  observations  to 
offer,  and  take  the  votes  of  the  house  on  the  same. 

Sec.  9.  When  the  votes  are  called  for,  they  are  to  be  given  sim- 
ply  by  Yea  and  Nay,  and  no  further  observations  are  then  admis- 
sible. 

Sec.  10.  The  President  has  the  appointment  of  all  committees 
which  are  not  to  be  elected  by  ballot,  or  otherwise  :  and  every 
motion  for  the  formation  of  a  committee  shall  specify  in  what  way 
it  is  to  be  formed. 

Sec  11.  It  is  an  important  part  of  his  duty  to  give  council 
to  every  member  of  the  Synod  when  he  deems  it  expedient,  and 
particularly  to  admonish, and  advise  every  erring  brother.  If 
accusation  has  been  lodged  against  any  member  of  this  body  ac- 
cording to  Ch.  III.  Sec  .5.  or  if  he  has  reason  to  believe  that  any 
minister  or  licentiate  is  living  in  any  material  violation  of  the  rules 


App.   II.]  OFUCEUS    OF    THE    SVNOD.  385 

of  this  Formula,  it  shall  be  his  duty  to  call  upon  the  individual  to 
relieve  his  character  from  said  imputation,  bet'ore  the  Synod  or 
Ministerium. 

Sec.  12.  Should  the  president  remove  from  the  limits  of  the 
Synod  or  depart  this  life,  tlien  the  Secretary  shall  succeed  him,  and 
discharge  the  duties  of  the  President,  until  the  next  Synod, 


SECRETARY. 

Siic.  18.  The  Secretary  shall  keep  a  faithful  and  accurate  ac- 
count of  all  the  proceedings  of  the  Synod  and  Ministerium  ;  care- 
fully preserve  all  the  papers,  the  seal,  &;c.  of  the  Synod,  subject  to 
their  direction,  and  shall  do  a'A  the  official  writing  of  the  Synod 
not  otherwise  provided  for. 

Sec.  14.  He  shall  give  notice  (either  by  circular  or  in  tlje 
public  papers,  as  each  Synod  may  direct,)  to  each  minister  and 
licentiate  belonging  to  the  Synod,  of  the  time  and  place  of  the 
synodical  meeting,  at  least  six  weeks  previous  to  the  time  ap- 
pointed. 

Sec.  15.  He  is  to  keep  a  register  of  the  names  of  all  the  min- 
isters and  licensed  candidates,  arranged  according  to  tl:eir  age  in 
office,  and  also  of  the  congregations  whether  vacant  or  not,  con- 
nected with  the  Synod. 

Sec.  16.  If  the  accumulation  of  business  should  render  it  ne- 
cessary, the  President  may  appoint  an  assistant  Secretary,  whose 
office  shall  expire  at  the  close  of  the  meeting  of  the  Synod. 

Sec.  17.  If  in  the  recess  of  the  Synod,  the  Secretary  should 
remove  into  the  bound  of  another  Synod,  or  should  depart  this 
life,  the  President  shall  require  the  Archives,  the  seal,  and  all 
other  property  of  the  Synod  to  be  delivered  to  him,  arui  shall  retain 
the  charge  of  them  until  the  next  session  of  the  Synod,  when 
he  shall  appoint  a  Secretary  pro  tern. 

Sec.  18.  Unless  the  Archives  are  otherwise  disposed  of  by  the 
Synod,  they  shall  be  in  the  charge  and  custody  of  the  Secretary. 
Any  minister  or  delegate  of  a  congregation  connected  with  said 
19 


386  GOVERNMKNT    AND    DISCIPLINE.  [App.   H 

Synod  shall  have  free  access  to  them  ;  but  no  part  of  them  shall 
be  allowed  to  be  taken  away  or  destroyed. 

TREASURER. 

Sec.  19.  The  Treasurer  shall  take  charge  of  all  the  monies 
belonging  to  the  Synod,  and  shall  keep  them  subject  to  its  order. 
He  shall  keep,  and  present  at  each  annual  meeting,  a  detailed  and 
faithful  account  of  the  state  of  the  Treasury. 

Sec.  20.  Should  the  Treasurer,  during  the  recess  of  the  Sy- 
nod, remove  out  of  the  bounds  of  the  Synod,  or  be  removed  by 
death,  the  President  shall  have  all  the  monies,  certificates,  bonds 
and  documents  belonging  to  the  Synod,  delivered  into  his  hands, 
and  shall  have  the  charge  of  them  until  the  next  Synodical  ses- 
sion. 


CHAPTER    X. 

Other  Members  of  a  Synod. 

Sec.  1.  It  is  the  duty  of  every  ordained  minister,  licentiate  and 
lay  delegate  of  every  Synod,  not  only  to  observe  the  provisions  of 
this  Constitution  himself;  but  also,  as  far  as  is  in  his  power,  see 
that  it  is  obeyed  by  all  connected  with  it. 

ORDAINED  MINISTERS  AND  LICENTIATES  OR  CANDIDATES. 

Sec  2.  It  is  recommended  to  every  ordained  minister  and 
licentiate,  to  aid  in  circulating  among  the  members  of  his  charge, 
the  books  proposed  by  the  Synod  and  General  Synod  for  use. 

Sec  3.  No  minister  or  licentiate  shall  interfere  with  the  con- 
gregations of  another,  by  preaching  or  performing  other  ministe- 
rial duties  in  them,  except  by  his  request  or  consent,  if  present ; 
nor  in  his  absence,  if  he  have  reason  to  think  that  any  evil  would 
result  to  said  church. 


App.  II.]  OTHEU    MEMBERS    OF    A    SYNOD.  887 

Sec.  4.  Any  minister  or  licentiate  in  good  standing,  who  re- 
moves from  the  bounds  of  one  Synod  into  those  of  another,  shall, 
on  application  to  the  President,  receive  a  certificate  under  his  signa- 
ture, of  his  honorable  dismission  ;  and  such  a  certificate  shall  be 
required  by  the  Synod  into  which  he  removes,  when  he  applies  for 
admission  into  it. 

Sec.  5.  Every  ordained  minister  has  the  right  to  leave  his  charge 
and  remove  to  another  when  ever  he  believes  it  is  his  duty  to  do  so  ; 
yet  he  must  give  the  President  timely  notice  of  his  intended  re- 
moval. 

Sec.  6.  A  licensed  candidate  shall  have  liberty  to  visit  vacant 
congregations,  either  upon  receiving  an  invitation  from  them,  or 
upon  the  advice  of  the  S3niod  or  President. 

Sec.  7.  After  a  licentiate  has  a  stated  charge  he  shall  be  re- 
stricted to  it,  and  shall  not  resign  it  without  the  consent  of  the 
Ministerium,  or,  in  its  recess,  of  the  President. 

Sec.  8.  A  licentiate  has  power  to  perform  all  the  ministerial 
functions  during  the  time  specified  in  his  license. 

Sec.  9.  In  addition  to  the  obligations  of  ministers  specified 
Ch.  III.  Sec.  I',  it  is  the  duty  of  licentiates  particularly  to  devote 
all  their  leisure  time  to  their  personal  improvement  and  knowledge 
and  grace,  to  receive  counsel  from  the  President,  and  to  apply  to 
him  for  advice  in  cases  of  ditficulty. 

Sec.  10.  Every  licentiate  must  keep  a  general  journal  of  his 
ministerial  acts,  which,  with  a  few  sermons  of  his  own  composi- 
tion, he  must  deliver,  or  send  annually  for  the  inspection  of  the 
Ministerium. 

LAY    DELEGATES. 

Sec.  11.  Each  lay  delegate,  entitled  to  a  seat  by  this  Constitu- 
tion, shall  have  equal  rights  with  the  ministers  in  all  business  be- 
longing to  the  Synod  ;  that  is,  may  take  part  in  the  debates,  offer 
resolutions  and  vote  on  all  Synodical  questions. 


SrfS  GOVKRNMENT    AND    DISCIPLINE.  [App.  II 


CHAPTER    XI. 

Order  of  Business. 

.It  is  recommended,  that   the  transactions  of  the  Synod  be  con- 
ducted as  follows  : 

1.  At  the  time  appointed  for  the  meeting,  the  members  present 
shall  assemble,  and  if  four  ordained  ministers  and  two  lay-delegates 
be  present,  they  shall  constitute  a  quorum. 

2.  The  President  shall  open  the  first  session  by  a  prayer,  after 
the  brethren  have  unitedly  sung  an  hymn.  And  every  session  of 
the  Synod  and  Ministerium  shall  be  opened  and  closed  with  prayer. 
In  the  absence  of  the  President,  the  first  prayer  shall  be  made 
by  the  Secretary,  and  if  he  also  be  absent,  by  one  of  the  elder 
ministers  present. 

3.  After  prayer  the  Secretary  shall  call  the  names  of  all  the  or- 
dained ministers  and  licentiates  belonging  to  the  Synod,  and  note 
the  absentees. 

4.  The  lay-delegates  shall  then  exhibit  the  certificates  of  their 
appointment,  and  their  names  be  registered  by  the  Secretary  as 
members  of  the  Synod. 

5.  The  President  shall  make  his  report  (Chap.  IX.  Sec.  4.) 
as  the  last  official  act  of  his  office,  and  then  inform  the  members, 
that 

6.  The  election  of  officers  for  the  ensuing  year  is  now  to  be 
attended  to. 

7.  Admission  of  delegates  or  ministers  from  other  ecclesiasti- 
cal bodies  :  according  to  Chap.  VIII.  Sec.  14. 

8.  The  minutes  of  the_  last  Synod  may  be  read. 

9.  All  papers  intended  for  the  Synod  or  Ministerium  are  to 
be  handed  in,  and  verbal  notice  may  be  given  of  any  important 
business  intended  to  be  brought  before  the  Synod. 

10.  The  Secretary  shall  then  number  the  papers  as  arranged 
by  the  President,  after  which  they  shall  be  taken  up  and  discuss 
ed  before  the  whole  house  in  numerical  order,  or  be  first  referred 


App.  II.]  PROCESS    AGAINST    A    MINISTER.  389 

to  committees,  as  the  house  may  direct.  The  reports  of  Commit, 
tees  may  be  heard  and  acted  on  at  any  time,  and  the  intervals 
filled  up  by  the  succeeding  items. 

11.  Each  minister  shall  be  called  on  by  the  Secretary  for  the 
record  of  persons  baptized  and  confirmed,  as  well  as  of  the  regu- 
lar communing  members  belonging  to  his  churches  (Chap.  IV. 
Sec.  11.)  as  also  of  the  number  of  schools. 

12.  The  Treasurer's  account  shall  be  heard. 

13.  The  number  of  vacant  congregations  be  inquired  into  and 
provision  made  for  them. 

14.  Promiscuous  business. 

15.  Election  of  delegates  to  the  General  Synod,  or  to  other 
ecclesiastical  bodies,  and  of  Directors  of  the  Theological  Sem- 
inary. 

16.  Choice  of  the  time  and  place  for  the  next  meeting  of  Sy- 
nod. 

17.  Dissolution  of  the  Synod,  and  annunciation  of  the  time  of 
the  ministerial  session. 

18.  Should  the  President  or  Secretary  be  absent  at  the  proper 
time  for  opening  a  session,  the  members  present  may  elect  others 
pro  tempore.  -fc; 


CHAPTER    XII. 

Process  against  a  Minister. 

Sec.  1.  As  the  honour  and  success  of  the  gospel  depend  very 
much  on  the  character  of  its  ministers,  every  Synod  ought  to 
guard  with  the  utmost  care  and  impartiality  the  conduct  of  its 
members. 

Sec.  2.  All  Christians  should  be  very  cautious  in  giving  credit 
or  circulation  to  an  ill  report  of  any  man,  and  especially  of  a 
minister  of  the  gospel ;  if  any  man  knows  a  minister  to  be  guilty 
of  a  private  censurable  fault,  he  should  warn  him  in  private.     If 


390  GOVERNMENT    AND    DISCIPIilNE.  [App-  II. 

this  prove  fruitless,  he  should  apply  to  the  church  council,  who 
shall  proceed  as  specified  in  Chap.  III.  Sec.  5. 

Sec.  3.  If  accusation  be  lodged  according  to  Chap.  III.  Sec.  5, 
with  the  President  within  four  months  of  the  time  of  the  next  Syn- 
odical  meeting,  he  shall  defer  the  matter  to  said  meeting  ;  yet  if 
the  charge  be  one  of  drunkenness,  lewdness,  circulating  fundatysen- 
tal  errors  in  doctrine,  or  a  higher  crime,  he  shall  immediately  di. 
rect  the  accused  to  suspend  all  his  ministerial  duties  until  his 
case  is  decided.  If  such  accusation  is  lodged  with  the  President 
at  an  earlier  date,  he  shall  if  the  charge  be  one  of  drunkenness, 
lewdness,  circulating  fundamental  error  in  doctrine,  or  higher 
crime,  immediately  give  notice  to  all  the  members  of  the  Con- 
ference district  to  which  the  accused  belongs,  to  meet  without  de- 
lay  at  a  suitable  place,  and  institute  a  formal  investigation  of  the 
case,  according  to  the  principles  of  this  Formula.  The  Chair- 
man of  said  Conference  district  shall  immediately  fix  the  time  and 
place  of  the  meeting,  and  give  at  least  fifteen  days  notice  of  the 
same  to  each  minister  in  the  district,  and  also  to  the  parties  con- 
cerned. 

Sec.  4.  If  the  Synod  is  not  divided  into  Conference  Districts, 
the  President  shall  appoint  a  Committee  of  three  ordained  minis- 
ters,  shall  fix  the  time  and  place  of  their  meeting,  and  give  all  the 
notices  as  above  required  of  the  Chairman  of  the  Conference  dis- 
trict. 

Sec.  5.  Any  three  members  of  the  Conference  or  of  the  Com- 
mittee above  named,  shall  have  power  to  proceed  and  hold  a  fair 
and  impartial  investigation  of  the  case,  and  to  take  all  such  mea- 
sures as  may  be  just  and  necessary  to  determine  the  guilt  or  in- 
nocence of  the  accused. 

Sec.  6.  If  the  accused  confess,  and  the  matter  be  base  and  fla- 
gitious, such  as  drunkenness,  lewdness,  circulating  fundamental 
error  in  doctrine,  or  a  higher  crime,  however  penitent  he  may  be, 
he  must  immediately  be  suspended  from  the  exercise  of  his  office, 
and  if  thought  expedient,  a  time  be  appointed  for  him  publicly  to 
confess  to  the  congregation  and  the  world  his  guilt  and  peni- 
tence. 


App.  II.]  PROCESS    AGAINST  A    MINISTER.  391 

Sec.  7.  If  a  minister,  accused  of  atrocious  crimes,  being  duly 
notified,  refused  to  attend  the  investigation,  he  shall  still  be  imme- 
diately suspended  from  office. 

Sec.  8.  If  the  accused  deny  the  charge,  and  yet  on  examination 
of  the  evidence  is  found  guilty  ;  the  Conference  or  Committee  shall 
nevertheless  proceed  to  pass  sentence  on  him. 

Sec.  9.  The  highest  punishment  which  can  be  inflicted  by  a 
Special  Conference  or  Committee  appointed  as  above  specified,  is 
suspension  from  clerical  functions ;  and  this  sentence  is  to  be  re- 
ported  to  the  next  meeting  of  the  Synod,  and  remains  in  force  until 
reversed  by  the  Synod  or  Ministerium,  as  the  case  may  be. 

Sec.  10.  Any  minister  intending  to  appeal  from  the  decision  of 
a  Conference  or  Committee,  shall  give  notice  of  it  to  his  accu- 
sers within  three  weeks  of  the  time  when  the  decision  was  made  ; 
that  both  parties  may  be  prepared  for  a  new  trial. 

Sec.  11.  Special  Conferences  not  especially  convened  for  the 
purpose,  may  attend  to  any  charges  of  importance  against  a  minis, 
ter  within  their  bounds,  if  all  the  parties  concerned  ai'e  prepared 
and  willing  to  proceed. 

Sec.  12.  If  at  any  time,  accusation  be  lodged  with  the  Presi- 
dent, according  to  Chap.  III.  Sec.  5,  for  a  less  crime  than  those 
above  specified  Sec.  3.  he  shall  take  no  other  steps  in  the  case 
than  to  write  a  letter  to  the  accused  and  accusers,  exhorting  them 
to    mutual  forbearance,  and  referring  them  to  the  next  Synod. 

Sec.  13.  If  accusation  against  a  minister  be  made  immediate- 
ly to  the  Synod,  and  the  Synod  believe  themselves  in  possession  of 
all  the  evidence  necessary  to  a  just  decision,  the  case  may  be  im- 
mediately examined  and  sentence  passed.  But  if  the  necessary 
evidence  be  not  before  them,  and  the  crime  be  such  as  is  specified 
in  Sec.  3.  they  shall  appoint  a  meeting  of  the  Conference  to  which 
the  accused  belongs,  or,  if  there  be  no  Conference  district,  of  a 
Committee,  who  shall  proceed  us  above  specified. 

Sec.  14.  If  a  minister  be  found  guilty  of  drunkenness,  funda- 
mental heresy,  lewdness  or  higher  crimes,  his  sentence  of  sus])en. 
sion  shall  not  be  removed  until  after  some  time  of  penitent,  hum. 
ble  and  edifying   conduct.     And  he   cannot     be  restored    by  any 


3^^  GOVERNMENT    AND    DISCIPLINE.  [App.   II. 

judicatory  but  the  Synod,  or  by  the  Ministerium,  if  his  case  was  one 
of  fundamental  heresy. 

Skc.  15.  If  the  common  report  of  a  minister's  guilt  of  any  of 
the  charges  above  specified,  be  such  as  seriously  to  injure  the 
cause  of  religion,  and  his  own  churches  do  not  proceed  against  him, 
it  shall  be  the  duty  of  any  other  minister  or  layman,  having  obtain- 
ed two  other  signatures  of  credible  men,  to  report  the  case  to  the 
President. 


CHAPTER    XIII. 

Vacant  Covgregations. 

Sec.  1.  Vacant  congi'egations  which  cannot  be  immediately 
supplied  with  a  minister,  are  advised  to  assemble  on  the  Lord's 
day,  to  select  some  member  of  the  church,  of  suitable  capacities 
and  character,  to  conduct  the  exercises,  and  engage  in  the  worship 
of  God,  as  recommended  in  Chap.  VII.  Sec.  I. 

Sec.  2.  It  is  also  recommended,  that  at  these  meetings,  a  por- 
tion of  the  Scriptures,  of  the  prayers  contained  in  the  Liturgy,  of 
some  selected  sermon,  such  as  are  approved  by  the  President  of 
the  Synod,  be  read. 


CHAPTER    XIV. 

Of  Missions. 

As  the  blessed  Saviour  left  to  his  followers  the  connnand  :  Go 
ye  and  make  disciples  of  all  nations,  baptizing  them  in  the  name 
of  the  Father,  of  the  Son  and  of  the  Holy  Ghost,  and  teaching  them 
to  observe  all  things  whatsoever  I  have  commanded  you'  ;  the 
Synods  shall  regard  it  as  a  sacred  duty  to  adopt,  from  time  to  time, 
such  measures  as  they  may  deem  l^est  calculated  to  execute  this 
solemn  injunction. 


»  Matth.  28:  19.  20. 


A  pp.   II.]  SPECIAL    CONFERENCES.  393 

CHAPTER    XV. 

Election  of  Delegates  and  Directors. 

The  election  of  delegates  to  the  General  Synod  and  of  Direc- 
tors of  the  Theological  Seminary  at  Gettysburg,  shall  always  be 
held  by  ballot,  and  a  licensed  candidate  shall  not  be  eligible  to 
either  of  these  offices. 


CHAPTER    XVI. 

Special  Conferences. 

Sec.  1.  It  is  earnestly  recommended  that  each  Synod  divide 
itself  into  two  or  more  districts,  for  the  purpose  of  holding  Special 
Conferences  ;  which  may  be  held  either  on  a  week-day  or  sabbath. 

Sec.  2.  It  is  desirable,  where  ministers  do  not  live  too  far  apart, 
that  at  least  two  Conferences  should  be  held  annually  in  each  dis- 
trict.  They  ought  to  last  two  days,  and  the  chief  business  to  be 
performed  at  them  is  to  awaken  and  convert  sinners  and  to  edify 
believers  by  close  practical  preaching  of  the  gospel. 

Sec.  3.  The  state  of  religion  in  the  churches  of  the  district 
ought  to  be  enquired  into,  and  at  least  an  hour  be  spent  by  the 
Conference  alone  in  conversation  on  subjects  relating  to  pastoral 
experience. 

Sec.  4.  These  districts  ought  to  contain  between  five  and  ten 
ministers,  and  when  the  number  becomes  greater,  a  new  district 
ought  to  be  formed. 

Sec.'S.  These  Conferences  ought  to  be  held  alternately,  in  some 
congregation  of  each  minister  and  licentiate  belonging  to  the  dis- 
trict. 

Sec.  6.  Special  Conferences  may  examine  into  any  business  of 
congregations,  which  is  regularly  referred  to  them,  and  give  their 
advice  ;  but  no  Conference  shall,  under  any  pretext  whatever,  per- 
form  any  business  connected  with  the  licensure  or  ordination  of 
candidates  for  the  ministry. 
50 


394  GOVERNMENT    AND    DISCIPLINE.  [App.  H. 

Sec.  7.  Lay-delegates  may  also  be  sent  to  these  Conferences, 
under  the  same  regulations  as  to  Synods,  if  it  is  thought  advisable 
by  the  Synod. 


CHAPTER    XVII. 

Ministerial  Session. 

Sec.  1.  The  clergy  shall  then  hold  a  meeting  consisting  ex- 
clusively  of  Scripture  elders,  that  is,  preachers/  for  the  purpose  of 
attending  to  those  duties  which  Christ  and  his  appostles  enjoined 
upon  them  alone,  viz.  Examination,  Licensure  and  Ordination 
of  candidates  for  the  ministry.  This  meeting  is  called  the  Minis- 
terium  or  Presbytery;^  by  which,  in  Scripture,  is  meant  ministers 
alone. 

Sec.  2.  Licensed  candidates  may  be  present  at  the  Ministerial 
meeting,  unless  requested  to  withdraw,  and  may  take  part  in  dis- 
cussions, but  have  no  vote. 

Sec  3.  The  Ministerium  shall  also  be  the  proper  body,  by 
whom  all  charges  of  heresy  against  a  minister  are  to  be  examined 
and  decided  :  as  also  all  appeals  from  the  decision  of  a  church- 
council  on  a  charge  of  heresy  against  a  layman,  or  from  the  deci- 
sion  of  a  Special  Conference  on  a  similar  charge  against  a  minister. 

Sec.  4.  When  ordained  ministers  of  other  religions  denomina- 
tions  make  application  for  admission  into  connexion  with  a  Synod, 
the  Ministerium  shall  be  the  body  to  decide  on  the  case. 

Sec.  5.  A  majority  of  two  thirds  of  the  ordained  ministers  shall 
be  required,  either  for  the  licensure  of  an  applicant  as  well  as  the 
renewal  of  his  license,  or  the  ordination  of  a  licensed  candidate,  or 
the  admission  of  an  ordained  minister  of  another  denomination. 

Sec.  6.  No  minister  or  licentiate,  coming  from  a  Foreign 
Country,  shall  be  received  as  a  member  of  any  Synod,  until  after  a 
residence  of  two  years  in  this  country,  and  unexceptionable  deport- 

'  Acts  20;  17.  28. 
2  1  Tiin.  4:  14. 


Ap[>.    II.]  MINISTERIAL    SESSION.  39o 

merit  during  that  time.  Excepting  onl}^,  that  if  an  ordained  min- 
ister comes  well  recommended  for  piety  and  learning,  by  a  Con- 
sistorium,  or  a  number  of  individuals  known  to  the  Ministerium  as 
orthodox  and  evangelical;  and  if  the  Ministerium  believe  they  can 
safely  confide  in  the  testimonials,  they  may  receive  him  for  twelve 
months,  after  which  the  vote  for  his  permanent  reception  as  a  reg- 
ular member  shall  be  taken,  and  the  case  decided  according  to 
Sec.  5. 

Sec.  7.  All  business  not  specifically  entrusted  to  the  Ministeri- 
um in  this  Formula,  shall  belong  to  the  Synod. 

Sec.  8.  The  order  of  business  in  the  Ministerium  may  be  as 
follows  : 

1.  After  the  session  has  been  opened  with  prayer,  the  Presi- 
dent shall  communicate  any  business  which  he  may  have  to  i*eport 
or  propose. 

2.  The  licentiates  shall  hand  in  their  licenses,  sermons,  and 
journals,  which  ought  if  possible  to  be  read  by  the  licentiate  before 
the  whole  body.  If  want  of  time  renders  this  inconvenient,  Com- 
mittees ought  then  to  be  appointed  to  examine  and  report  on  them. 

3.  Applicants  for  licensure  are  examined. 

4.  After  the  examination  of  the  applicants  and  of  the  sermons 
and  journals  of  licentiates,  the  applicants  and  licentiates  may  be 
desired  to  withdraw,  and  the  question  of  their  licensure  and  re- 
newal of  license  ot  ordination,  be  discussed  and  decided. 

5.  The  licensure  and  ordination  may  be  performed  either  in 
the  Ministerium,  or  at  an  appointed  hour,  before  a  promiscuous 
assembly. 

6.  Promiscuous  matters  relative  to  Ministerial  business  may 
then  be  attended  to. 

7.  Some  time  then  shall  be  spent  in  conversation  on  pastoral 
experience. 

8.  The  session  closed  as  directed  Ch.  XII.  Sec.  2, 


390  GOVERNMENT    AND    PISCIPLINE.  f^pp    II. 


CHAPTER    XVIII. 

Examination  and  Licensure  of  Candidates. 
Sec.  1.  The  examination  shall  be  conducted  by  an  Examining 
Committee  of  two  or  more  ordained  ministers,  appointed  for  the 
purpose  at  the  meeting  of  the  previous  year,  or  by  a  Committee 
appointed  at  the  time.  As  these  examinations  may  be  highly  in- 
teresting and  useful  to  the  whole  Ministerium,  and  will  be  more 
faithfully  performed  if  publiCj  it  is  earnestly  recommended  that 
they  be  performed  before  the  whole  body. 

.  Sec.  2.  After  the  examination  by  the  Committee  is  ended,  every 
member  of  the  Ministerium  has  the  right  to  ask  the  applicant  any 
additional  questions. 

Sec.  3.  The  examination  shall  embrace  at  least  the  following 
subjects,  viz.  Personal  piety  and  the  motives  of  the  applicant  for 
seeking  the  holy  oflice.  the  Greek  and  Hebrew  Scriptures,  the 
Evidences  of  Christianity,  Natural  and  Revealed  Theology,  Church 
History,  Pastoral  Theology,  the  rules  of  Sermonizing,  and  Church 
Government. 

•Sec  4.  No  Ministerium  shall,  in  any  case  whatever,  license  an 
individual  whom  they  do  not  believe  to  be  hopefully  pious.  Nor 
shall  any  applicant,  extraordinary  cases  excepted,  be  licensed, 
whom  the  Ministerium  do  not  find  possessed  of  a  competent  ac- 
quaintance with  the  subjects  named  in  Sec.  3.  the  Hebrew  lan- 
guage alone  excepted. 

Sec.  5.  The  Ceremony  of  Licensure  shall  be  performed  as 
follows :  viz.  after  an  address  from  the  President  as  prescribed  in 
the  Liturgy,  he  shall  read  the  duties  and  privileges  of  licentiates 
in  Ch.  10.  Sec.  6. — 10.  and  then  propose  to  him  the  following 
questions : 

1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testa- 
/      ment  to  be  the  word  of  God  and  the  only  infallible  rule  of  faith 
i       and  practice  ?^ 
I  2.  Do  you  believe  that  the  fundamental  doctrines  of  the  word  of 

»  %  Tim.  3:  16.  Eph.  2:  20. 


J\pp.   II.]  ORDINATION.  397 

God  are  taught  in  a  manner  substantially  correct  in  the  doctrinal 
articles  of  the  Augsburg  Confession  V 

3.  Do  you  promise,  by  the  aid  of  God,  faithfully  to  perform  all 
the  duties  enjoined  on  you  in  this  Formula,  and  to  submit  your- 
selves to  its  rules  of  Government  and  Discipline,  so  long  as  you 
remain  a  member  of  a  Lutheran  Synod  P 

Sec.  6.  These  questions  being  answered  in  the  affirmative,  the 
President  offers  up  a  suitable  prayer,  delivers  him  his  license,  and 
concludes  with  a  short  address  as  directed  in  the  Liturgy. 

Sec.  7.  All  licenses  shall  extend  to  the  time  of  the  next  annual 
meeting  of  the  Ministerium,  and  shall  be  renewed  as  a  matter  of 
course,  whether  the  licentiate  be  present  or  not,  unless  satisfactory 
reasons  are  known  to  the  Ministerium,  which  render  a  renewal 
inexpedient.  And  if  for  any  reason,  no  meeting  be  held  at  the 
appointed  time,  the  licenses  granted  by  said  Ministerium  shall 
remain  in  force,  until  revoked  at  a  subsequent  meeting. 

Sec.  8.  If  a  licentiate,  after  some  time  of  probation,  does  in  the 
judgment  of  the  Ministerium,  prove  himself  unqualified  for  tlie 
duties  of  the  ministry,  his  license  shall  be  withdrawn. 


CHAPTER    XIX. 

Ordination. 

Sec.  1.  Whenever  the  Ministerium  has  decided  that  an  Individ- 
ual  shall  be  ordained,  the  ceremony  may  be  performed,  either  at 
the  time  by  the  assembled  Ministerium,  or  if  preferred,  in  the 
church  by  which  he  has  been  called,  by  the  Special  Conference, 
or  by  a  Committee  appointed  for  the  purpose  by  the  President. 

Sec.  2.  The  Ceremony  of  ordination,  wherever  performed,  shall 
be  as  follows  :  viz. 

1.    A  sermon  shall  be  preached  by  a  person  previously  ap- 

«2  Tim.  1:  13. 
2  2  Pet.  5:  5. 


398  GOVERNMENT   AND   DISCIPLINE.  [App.    II. 


pointed,  on  the  nature,  duties  and  responsibilities  of  the  ministerial 
office. 

2.  The  President  of  the  Ministerium,  or  the  Chairman  of  the 
Conference  or  Committee,  shall  then,  after  a  short  address,  such  as 
is  contained  in  the  Liturgy,  propose  to  the  candidate  the  following 
questions : 

1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testament 
to  be  the  word  of  God,  and  the  only  infallible  rule  of  faith  and 
practice  ? 

2.  Do  you  believe  that  the  fundamental  doctrines  of  the  word  of 
God  are  taught  in  a  manner  substantially  correct,  in  the  doctrinal 
articles  of  the  Augsburg  Confession  ? 

3.  Do  you  promise,  by  the  aid  of  God,  faithfully  to  perform  all 
the  duties  enjoined  on  you  in  this  Formula,  and  to  submit  yourself 
to  its  rules  of  Government  and  Discipline,  so  long  as  you  remain 
a  member  of  any  Lutheran  Synod  ? 

4.  Do  you  believe  that  in  seeking  the  ministerial  office  you  are 
influenced  by  a  sincere  love  to  God  your  Saviour,  and  desire  to 
promote  his  glory  in  the  welfare  of  men  ? 

5.  Do  you  promise  faithfully  and  zealously  to  preach  the  trutha 
of  the  gospel  of  our  Lord  and  Saviour  Jesus  Christ,  as  contained 
in  the  Holy  Scriptures  ? 

Sec.  3.  These  questions  being  answered  in  the  affirmative,  the 
candidate  shall  kneel  down,  when  the  President  or  presiding  min- 
ister shall  ordain  him  after  the  apostolic  example,  by  prayer*  and 
the  laying  on  of  the  hands  of  the  ministry^  i.  e.  presbytery.  The 
candidate  shall  then  rise,  and  the  officiating  minister,  and  after 
him  the  ordained  ministers  present  shall  take  him  by  the  right 
hand  and  welcome  him  to  take  part  in  the  ministry  with  them.^ 
(The  ceremonies  may  then  be  concluded  by  the  benediction.  But 
if  the  ordination  was  performed  in  a  church  to  which  he  is  called, 
the  presiding  minister  shall  proceed  without  any  interruption  with 
the  ceremonies  of  installation.) 

>  Acts  13;  2.  3.  21  Tim.  4:  14.  3  Acts  1:  25. 


App.   ll.J  INSTALLATION.  399 


CHAPTER    XX. 

Installation. 

Sec.  1.  He  shall  then  propose  to  the  minister  just  ordained  this 
question  :  viz.  Are  you  willing  to  take  charge  of  this  congregation, 
and  do  you  promise,  by  the  grace  of  God,  faithfully  to  discharge 
the  duties  of  a  Christian  pastor  to  them? 

Sec.  2.  This  question  being  answered  in  the  affirmative,  the 
President  shall  ask  the  congregation  : 

Do  you  desire  to  receive as  the  regular  pastor  of  your 

church  (or  churches)  to  which  you  have  given  him  a  call  ?  And 
do  you  promise  faithfully  to  discharge  towards  him  the  duties 
which  a  Christian  congregation  owe  to  their  pastor  ? 

These  questions  being  answered  in  the  affirmative  ;  The  pre- 
siding minister  shall  solemnly  pronounce  the  individual  installed 
to  be  the  regular  pastor  of  said  charge  ;  and  conclude  with  the 
benediction. 

Sec.  3.  If  a  minister  already  ordained  is  to  be  installed,  the 
ceremony  of  Installation  shall  be  preceded  by  a  sermon  on  the  re- 
lation between  a  minister  and  the  people  of  his  charge,  or  on  some 
suitable  subject  by  a  person  previously  appointed.  The  minister 
shall  then  be  formally  installed,  according  to  Sec.  1.  2.,  after 
which,  a  charge  may  be  delivered  by  a  minister  previously  appoint- 
ed, to  the  pastor  and  his  people  on  their  respective  duties,  and  the 
whole  be  closed  with  the  benediction. 


P.  S.  As  different  Synods  might  differ  in  opinion  relative  to 
matters  of  a  minor  nature,  so  many  particulars  only  as  are  neces- 
sary to  general  uniformity,  and  harmony  of  operation  among  the 
churches,  were  introduced  into  this  Formula.  Each  Synod  adopt- 
ing this  Constitution,  has  the  power  to  form  such  by-laws  as  may 
seem  proper  to  itself. 


400  CONSTITUTION    OF    THE    GENERAL    SYNoD.  [App.  IL 


CONSTITUTION 


GENERAL  SYNOD  OF  THE  EVANG.  LUTHERAN  CHURCH 

IN  THE  UNITED  STATES  OF  NORTH  AMERICA. 

[Translated  from  the  original  German  copy.] 

Jesus  Christ,  the  Supreme  Head  of  his  Church,  having  pre- 
scribed no  entire  specific  directory  for  government  and  discipline, 
and  every  section  of  his  chnrch  being  left  at  full  liberty  to  make 
such  regulations  to  that  effect,  as  may  be  most  adapted  to  its  situa- 
tion and  circumstances,  therefore — Relying  upon  God  our  Father , 
in  the  name  of  our  Lord  Jesus  Christ,  under  the  guidance  and 
direction  of  the  Holy  Spirit  in  the  Word  of  God,  for  the  promotion 
of  the  practice  of  brotherly  love,  to  the  furtherance  of  Christian 
concord,  to  the  firm  establishment  and  continuance  of  the  unity  of 
the  Spirit  in  the  bond  of  peace — We,  the  Deputies  of  the  "  Ger- 
man Evangelical  Lutheran  Synod  of  Pennsylvania  and  the  neigh- 
bouring States,"  of  the  "  German  and  English  Evangelical  Lu- 
theran  Synod  in  the  States  of  North  Carolina  and  the  bordering 
States,"  of  the  "  Evangelical  Lutheran  Ministerium  in  the  State 
of  New-York,  and  the  neighbouring  States  and  Countries,"  and 
of  the  "  Evangelical  Lutheran  Synod  of  Maryland  and  Virginia, 
&c."  for  ourselves  and  our  successors,  do  adopt  the  following  fun- 
damental articles  :  viz. 

ARTICLE   I. 

The  Name,  Style  and  Title  of  this  Convention  shall  be  :  "  The 
Evangelical  Lutheran  General  Synod  of  the  United  States  of  North 
America." 


App.  II.]  CONSTITUTION  OF  THE  GENERAL  SYNOD.  401 

ARTICLE    II. 

This  General  Synod  shall  consist  of  the  Deputies  from  the  sev- 
eral  Evangelical  Lutheran  Synodical  Conventions  in  the  United 
States,  who  may  join  themselves  thereunto,  and  be  duly  acknow- 
ledged as  members  thereof,  in  the  following  ratio,  namely : 

Every  Synodical  body,  or  Synod  (whether  of  Ministers  only,  or 
of  Ministers  and  Lay  Deputies  together)  containing  six  Ministers, 
may  send  one  ;  if  it  contain  fourteen,  two  ;  if  twenty- five,  three  ; 
if  forty,  four ;  if  sixty,  five  ;  and  if  it  contain  eighty-six  Ministers 
or  upwards,  six  Deputies  of  the  rank  of  ordained  Ministers,  and  an 
equal  number  of  Lay  Deputies. 

Each  Deputy,  appearing  in  the  General  Synod  according  to  this 
ratio,  shall,  except  as  is  hereinafter  provided,  enjoy  an  equal  right 
and  vote  with  all  others.  Every  Synod  may  choose  its  Deputies 
in  such  a  way  and  manner  as  to  them  may  seem  proper ;  and  shall 
pay  the  travelling  expenses  of  the  same  to  and  from  the  General 
Synod,  until  the  General  Synod  shall  have  established  for  itself  a 
treasury  from  which  the  future  expenses  may  be  discharged. 

ARTICLE  III. 

The  business  of  the  General  Synod  shall  be  as  follows,  namely: 

Sioc.  1.  The  General  Synod  shall  examine  the  Proceedings  of 
the  several  Synods  and  Ministeriums  belonging  to  this  associa- 
tion, in  order  that  they  may  obtain  some  knowledge  of  the  existing 
state  and  condition  of  the  Church.  The  several  Synods,  there- 
fore, shall  transmit  as  many  copies  of  their  proceedings  to  the  Gen- 
eral Synod,  as  there  shall  be  members  contained  in  the  General 
Synod. 

Sec.  2.  With  regard  to  all  Books  and  Writings  proposed  for 
public  use  in  the  church,  the  General  Synod  shall  act  as  a  joint 
committee  of  the  special  Synods  and  Mmisteriums,  after  the  fol- 
lowing manner,  viz. 

I.  The  General  Synod  shall  examine  all  books  and  writings, 
such  as  catechisms,  forms  of  liturgy,  collections  of  hymns,  or  con- 
fessions of  faith,  proposed  by  the  special  Synods  for  public  use,  and 
give  their  well  considered  advice,  counsel  or  opinion  concerning 
51 


402  '.      ^      .JHONSTITUTION  OF  THE  GKNERAL  SYNOD.  [A pp.  II. 

the  same.  No  Synod,  therefore,  and  no  Ministerium,  standing  in 
connexion  with  this  General  Synod,  shall  set  forth  any  new  book 
or  writing  of  the  kind  above  mentioned,  for  public  use  in  the 
church,  without  having  previously  transmited  a  full  and  complete 
copy  thereof  to  the  General  Synod,  for  the  purpose  of  receiving 
their  said  advice,  counsel  or  opinion. 

2.  Whenever  the  General  Synod  shall  deem  it  proper  or  neces- 
sary, they  may  propose  to  the  special  Synods  or  Ministeriums,  new 
books  or  writings  of  the  kind  mentioned  above,  for  general  or  spe- 
cial, public  use.  Every  proposal  of  the  kind,  the  several  or  res- 
pective  Synods  and  Ministeriums  shall  duly  consider,  and  if  they, 
or  any  one  of  them,  shall  be  of  opinion,  that  the  said  book  or  books 
writing  or  writings,  will  not  conduce  to  the  end  proposed,  then, 
and  in  such  a  case,  it  is  hoped,  that  the  reason  of  such  opinion 
will  be  transmitted  to  the  next  convention  of  the  General  Synod, 
in  order  that  the  same  may  be  entered  on  their  journal. 

3.  But  no  General  Synod  can  be  allowed  to  possess,  or  arrogate 
unto  itself,  "the  power  of  prescribing  among  us  uniform  ceremonies 
of  religion  for  every  part  of  the  church  ;"  or  to  introduce  such  al- 
terations in  matters  appertaining  to  the  faith,  or  to  the  mode  of  pub- 
lishing the  Gospel  of  Jesus  Christ,  (the  Son  of  God,  and  ground  of 
our  faith  and  hope)  as  might  in  any  way  tend  to  burden  the  con- 
sciences of  the  brethren  in  Christ. 

Skc.  3.  If  hereafter  twenty-five  ministers,  dwelling  together, 
within  a  certain  marked  boundary,  fifteen  of  whom,  being  ordain- 
ed ministers,  shall  apply  to  the  General  Synod  for  permission  to 
create  within  themselves  a  Special  Ministerium,  and  the  Synod  or 
Ministerium  to  which  they  have  previously  belonged,  do  not,  upon 
due  notice  given  of  their  intention  so  to  apply,  make  any  serious  or 
important  objection,  then  the  General  Synod  shall  have  power  to 
grant  the  permission  ;  and  if  within  the  bounds  of  a  whole  state  no 
special  Synod  or  Ministerium  shall  yet  have  existed,  and  six  or- 
dained ministers  residing  therein  shall  apply  for  permission  to  cre- 
ate within  themselves  a  special  Ministerium,  the  General  Synod 
shall  authorize  the  establishment  of  a  new  Synod  and  Ministerium 
within  the  said  State.     But  until  the  permission  or  authority  be 


App.  II.  J         CONSTITUTION  OF  THE  GKNKRAL  SYNOD.  403 

thus  formally  conceded,  no  Deputies  of  a  new  Synod  or  x\linisteri- 
um  shall  be  acknowledged  to  have  a  seat  and  vote  in  the  General 
Synod. 

Sec.  4.  With  regard  to  the  grades  in  the  Ministry,  the  General 
Synod  may  give  to  the  several  Ministeriums  well  considered  advice, 
wherein  the  circumstances  of  time,  place  and  condition  must  be 
duly  contemplated,  and  a  beneficial  uniformity,  and  actual  equality 
of  rank  among  the  several  ministers,  must,  as  much  as  possible, 
be  had  in  view.  The  General  Synod  shall  also  advise  such  rules 
and  regulations  among  the  several  Synods  and  Ministeriums,  as 
may  prevent  unpleasant  and  unfriendly  collisions,  that  might  other- 
wise  arise  out  of  any  differences  of  grades  existing  among  them, 
or  from  any  whatever  other  possible  causes. 

Sec.  5.  The  General  Synod  shall  not  be  looked  upon  as  a  Tri- 
bunal of  Appeal  ;  it  may,  however,  be  employed  in  the  following 
cases  and  after  the  following  manner : 

1.  The  General  Synod  may  give  advice  or  opinion,  when  com. 
plaints  shall  be  brought  before  them  by  whole  Synods,  Ministeri- 
ums, Congregations,  or  individual  Ministers,  concerning  doctrine 
or  discipline.  They  shall  however  be  extremely  careful,  that 
the  consciences  of  the  Ministers  of  the  Gospel  be  not  burdened 
with  human  inventions,  laws  or  devices,  and  that  no  one  be 
oppressed  by  reason  of  diflerences  of  opinion  on  non-fundamental 
doctrines. 

2.  If  Parties,  differing  in  matters  of  doctrine  and  discipline, 
refer  the  cause  of  difference,  in  a  brotherly  manner,  to  the  Gener- 
al Synod,  they  shall  institute  a  close  and  exact  scrutiny  and  ex- 
amination thereof,  and  give  their  opinion  on  the  subject  of  differ 
ence,  according  to  their  best  insight  of  right,  equity,  brotherly  love 
and  truth. 

3.  If  difference  between  Synods  be  referred,  the  votes  thereon 
shall  be  taken  by  Synods,  and  the  referring  Synods  shall  have 
no  vote. 

Sec.  6.  The  General  Synod  may  devise  plans  for  seminaries 
of  education  and  missionary  institutions,  as  well  as  for  the  aid  of 


404  CONSTITUTION  OF  THE  GENERAL  SYNOD.  [App.  11. 

poor  ministers,  and  the  widows  and  orphans  of  poor  ministers,  and 
endeavour,  with  the  help  of  God,  to  carry  them  into  effect. 

Sec.  7.  The  General  Synod  may  also  institute  and  create  a 
treasury  for  the  effectual  advancement  of  its  purposes. 

Sec.  8.  The  General  Synod  shall  apply  all  their  powers,  their 
prayers  and  their  means,  toward  the  prevention  of  schisms  among 
us,  to  be  sedulously  and  incessantly  regardful  of  the  circumstan- 
ces  of  the  times,  and  of  every  casual  rise  and  progress  of  unity  of 
sentiment  among  Christians  in  general,  in  order  that  the  blessed 
opportunities  to  promote  concord  and  unity,  and  the  interests  of 
the  Redeemer's  kingdom,  may  not  pass  by  neglected  and  unavail- 
ing- 

ARTICLE  IV. 

The  General  Synod  shall  choose,  from  among  their  own  num- 
ber, a  President  and  a  Secretary  ;  and  from  among  their  own  num- 
ber, or  elsewhere,  as  it  may  be  necessary,  a  Treasurer.  They 
shall  continue  in  office  until  the  next  succeeding  convention.  The 
same  person  is  at  all  times  re-eligible  as  Secretary  or  Treasurer  ; 
but  no  one  may  be  elected  President  more  then  two  conventions  in 
succession,  and  the  same  person  cannot  thereafter  be  elected  for 
the  two  successively  following  conventions. 

Sec.  1.  The  President  shall  act  as  chairman  of  the  Convention. 
He  may  make  motions,  give  his  opinion  and  vote  like  every  other 
member.  With  the  consent  and  concurrence  of  the  minister  of 
the  place  where  the  convention  is  held,  he  shall  appoint  the  seve- 
ral preachers  during  the  convention.  He  shall  subscribe  all  let- 
ters, written  advices,  resolutions,  and  the  proceedings  of  the  Synod. 
In  extraordinary  cases,  and  by  request  of  any  one  of  the  acknow- 
ledged Synods,  made  known  to  him  in  the  form  of  a  Synodical  or 
Ministerial  resolution,  he  may  call  together  special  conventions  of 
the  General  Synod.  In  case  the  business  of  the  secretary  be- 
come too  burdensome  for  one  person  to  execute,  he  shall,  with 
the  concurrence  of  the  Secretary,  appoint  an  assistant  Secretary? 
and  make  known  to  him  what  portion  of  the  labours  he  ought  to 
undertake. 


App.  II.]  CONSTITUTION  OF  THE  GENERAL  SYNOD.  405 

Sec.  2.  The  Secretary  shall  keep  a  journal  of  the  proceedings, 
write,  attest,  and  take  care  of  all  the  documents  and  writings, 
make  known  the  time  and  place  of  the  convention,  by  the  medium 
of  the  public  prints,  at  least  three  months  beforehand,  and,  in  the 
special  or  extraordinary  cases  mentioned  in  the  foregoing  section, 
he  shall  give  written  notice  thereof  to  each  of  the  special  Synods 
or  Ministeriums. 

Sec.  3.  If  the  President  or  Secretary,  in  the  intermediate  time 
between  the  conventions,  depart  this  life,  resign  his  office,  or  be- 
come incapable  of  executing  the  same,  the  next  in  office  shall  take 
his  place  and  perform  his  duties  ;  if  it  be  the  Treasurer,  then  the 
President  shall  appoint  another  Treasurer  ad  interim  in  his  stead. 

Sec.  4.  The  Treasurer  shall  keep  account  of  the  receipts  and 
expenditures  of  the  Synod.  He  shall  give  receipts  for  all  monies 
put  into  his  hands.  He  shall  not  pay  any  money  out  of  his  hands 
but  by  order  of  the  President,  attested  by  the  Secretary,  in  pursu- 
ance of  a  resolution  of  the  Synod  to  that  effect.  At  every  conven- 
tion of  the  Synod  he  shall  render  account. 


ARTICLE  V. 

The  course  of  business  shall  be  conducted  as  follow  :  viz. 

1.  The  deputies  shall  give  personal  notice  of  their  arrival,  to 
the  minister  of  the  place,  or  if  the  congregation  be  vacant  of  a 
minister,  to  any  other  person  appointed  by  the  congregation  for  the 
purpose,  who  shall  make  known  to  them  their  place  of  residence 
and  the  place  where  the  session  shall  be  held. 

2.  At  nine  o'clock  in  the  forenoon  of  the  first  week-day  of  the 
time  of  convocation,  the  sessions  shall  begin  and  be  opened  with 
prayer. 

3.  The  President  elected  by  the  former  convention  shall  act  as 
chairman  till  another  President  be  chosen.  In  case  of  his  ab- 
sence, the  persons  present  may,  on  motion  made  and  seconded, 
appoint  another  in  his  stead. 

4.  'J'he  members  shall  give  in  to  the  chairman  their  attesta- 
tions or  certificates.     For  all  the  deputies  from  any  one  particu- 


406  CONSTITUTION  OF  THE  GENERAL  SYNOD.  [ApP-  H. 

lar  Synod  one  certificate,  signed  by  the  President  and  attested  by 
the  Secretary  of  that  Synod,  shall  be  deemed  sufficient,  and  all  the 
members  of  the  same  Synod  shall  sit  together. 

5.  If  a  majority  of  the  deputies,  of  a  majority  of  the  Synods 
attached  to  the  General  Synod,  be  present,  the  business  shall  go 
on.  If  this  proportion  be  lacking,  the  members  present  may  from 
time  to  time  postpone  the  sessions  of  the  convention. 

6.  The  President,  Secretary  and  Treasurer  shall  be  elected  by 
ballot,  on  the  first-day  of  the  sessions,  and  so  soon  as  the  members 
shall  have  given  in  their  certificates. 

7.  The  proceedings  of  the  former  convention  shall  be  read  by 
the  Secretary. 

8.  Hereupon  follow  the  several  portions  of  business  according 
to  Article  III,  section  for  section. 

9.  Now  other  mixed  motions  may  be  made,  concerning  the  sub- 
jects already  discussed,  or  any  other  matters  that  may  occur. 

10.  In  conclusion,  the  General  Synod  shall  appoint,  by  ballot, 
the  time  and  place  of  the  next  convention,  observing  at  all  times, 
however,  that  one  convention  at  least,  be  held  every  three  years. 

ARTICLE  VI. 

The  General  Synod  may  make  whatever  by-laws  they  may 
deem  necessary,  provided  only,  that  the  said  by-laws  do  not  contra- 
diet  the  spirit  of  the  constitution. 

ARTICLE  VIX. 

No  alterations  of  this  constitution  may  be  made,  except  by  the 
consent  of  two-thirds  of  the  Synods  attached  to  this  convention  ; 
notice  of  the  intended  alteration  having  been  given  to  the  said  Sy- 
nods at  least  two  years  previous  to  the  final  adoption  thereof. 

Adopted  October  24th,  in  the  year  of  our  Lord  1820. 


INDEX. 


A. 

AbilUi/ o{  the  sinner,  141. 

Abolition  of  slavery,  277,  etc. 

Absolution,  private,  258,  etc. 

Adults,  their  admission  to  the  church,  234,  etc. 

Agents,  moral,  in  God's  government,  89,  etc. ;  respect  had  to  in  God's 

decrees,  97. 
Anabaptists  referred  to,  261,  288,  289. 
Angels,  good  and  bad,  113,  etc. 
Apocryphal  books,  the  so  called,  34. 
Apostles,  character  of  the,  17,  etc. 

Articles  of  the  Augsburg  Confession,  passim  and  appendix  No.  1.  357. 
Authority,  source  of  all  spiritual,  not  in  the  king,  etc.  281. 
Atonement  universahty  of,    137;  its  nature,  and  Hopkins'  view  of,  139. 

Luther's,  140. 
Attributes  of  God,  48  etc. 
Augsburg  Confession,  38  ;  how  extensively  received,  40  ;  how  received  by 

Lutherans  in  America,  41  ;  comp.  357. 

B. 

Backsliders,  the  restoration  of,  260. 

Baptism,  a  means  of  grace,  149  ;  the  subject  in  general,  197,  etc.  Mode 
of,  216  ;  for  the  dead,  222 ;  amockery  administered  to  the  unawaken- 
ed,  228  ;  see  infant  baptism. 

Baptisms  or  Jewish  washings,  218. 

Baptize,  meaning  of,  218. 

Benevolence  of  God,  52  ;  comp.  304,  325,  etc.     Christian,  see  Love. 

Bishops  claimed  the  right  of  confirming  baptism,  237 ;  their  former  pow- 
er, 351. 

Business  order  of,  in  the  Lutheran  Sjmod,  388. 


Call  to  the  ministry,  see  ministers;  of  sinners,  166. 

Calvin,  on  confirmation,  239 ;  on  the  mystery  of  the  supper,  252. 

Canon,  the  sacred,  34,  etc. 

Catechumens,  of  them  in  general,  229,  etc.  ;  required  to  publicly  profess 
religion,  235  ;  historical  view,  236  ;  comp.  257. 

Cause,  moral  agents  the  eflScient  of  their  own  actions,  89  ;  the  term  de- 
fined, Note. 

Celibacij  of  the  priests,  339,  etc. ;  rejected  by  the  reformers,  see  under 
monastic  vows,  347,  etc. 

Ceremonies,  religious,  267. 

Change  of  sinners,  etFected  by  the  Holy  Spirit,  166,  etc. ;  see  repentance. 


408 


Christ,  divinity  of,  55,  etc.  ;  His  return  to  judgment,  288,  etc.  ;  see  Jesus. 

Christians  as  patriots,  271,  etc.  ;  see  life  of. 

Christianity,  the  evidences  of,  17,  etc. 

Christianity,  republished  by  the  refoimers,  37,  etc.  ;  the  abuses  they  cor- 
reeted,  258,  337,  etc. 

Church,  the,  184,  etc.  ;  various  forms  of  government  in  the,  186 ;  its  of- 
ficers, members,  and  their  duties,  187,  etc. 

Church,  its  relations  to  the  state,  280  etc. ;  to  be  kept  distinct  from,  accord- 
ing to  the  N.  T.  280,  cnmp.  351. 

Church  memhers,  the  duty  of  to  support  the  ministry,  192,  etc. 

Church,  the  Lutheran,  regards  natural  depravity  as  a  fundamental  doctrine, 
123  ;  on  the  mode  of  baptism,  216  ;  none  admitted  to,  but  the  profess- 
edly pious,  230. 

Church,  the  Evangelical  Lutheran  in  the  United  States,  41,  186 ;  Formula 
for  the  discipline  and  government  of,  369,  etc. ;  Constitution  of  its 
Synod,  400. 

Church,  Methodist,  the  economy  of,  194,  etc. 

Church,  Romish,  the  corruptions  of  the,  corrected  by  the  reformers,  337, 
etc.  ;  since  the  reformation,  354;  in  America,  356. 

Circumcision,  203  ;  never  revoked,  211. 

Color,  no  objection  to  the  oneness  of  man's  origin,  121. 

Cyprian  referred  to,  338. 

Colonization  Society,  the  American,  277,  etc. 

Communicanfs  Companion,  232,  Note. 

Communion,  Sacramental,  admission  to,  229 ;  in  one  kind  an  abuse,  338. 
see  Lord's  Supper. 

Conferences,  special,  in  the  Evangelical  Lutheran  Church,  393. 

Confessio  Angus  tana,  357,  etc. 

Confession,  in  the  Lutheran  Church,  258,  etc. 

Confirmation,  228,  etc.  ;  Augsburg  Confession  on,  and  Calvin,  238. 

Congregations  vacant  in  the  Evan.  Luth.  church,  392. 

Council  of  the  Lutheran  Church  in  America,  375,  etc. ;  comp.  234. 

Covenant  of  works,  133  ;  of  grace,  135  ;  of  God  with  Abraham,  etc.  ;  203  ; 
children  brought  under  the  covenant  of  grace  by  Baptism,  225. 

Creation  and  preservation,  109,  etc. 

Creeds,  remarks  upon,  and  injurious  ones,  41,  etc. ;  the  Augsburg  Creed,  38; 
comp.  42  and  357. 

D. 

Deacons,  not  ministers,  189  ;  their  (and  elders'  duties,)  373. 

Dead,  Baptism  for,  222. 

Death,  physical  etc.  298. 

Decrees  of  God,  82,  etc. ;  respecting  man's  future  destiny,  97,  etc.  ;  scr 

election,  predestination  and  government. 
Dependence  on  God  extends  even  to  spiritual  prosperity,  154. 
Depravity,  of  natural,  123,  etc. 
Discipline,  moral,  promoted  by  physical  evil,  94. 
Doctrines,  above  reason,  63,  78,  etc. 
Dwight,  Dr.  quoted  on  the  atonement,  etc.  108. 


INDEX.  409 

E. 

Economies,  the  different,  143. 

Elders,  see  deacons. 

Election,  the  doctrine  of,  97,  etc. 

Elections  in  tlie  Lutheran  American  church,  379. 

Essenes,  practised  baptism,  199. 

Eucharist,  the  Saviour's  presence  in,  opinions  respecting  it,  245,  etc. 

Evil,  origin  of,  114,  124.     See  sin. 

Evils,  Physical,  promote  moral  discipline,  93. 

Exorcism  at  baptism,  201. 

F. 

Faith  the  condition  of  salvation,  107 ;  its  effects,  etc.  1G5,  etc.  justify- 
ing, 168. 
Fall  of  man,  the  consequences  of,  123,  etc.  133. 
Falling  from,  a  state  of  justification,  146. 
Festivals,  etc.  among  the  reformers,  268,  etc. 
Formula  for  the  Evan.  Lutheran  church  in  America,  369,  etc. 
Formula  concordantiae,  on  the  mystery  of  the  supper,  251,  and  Note. 
Friends,  alone  reject  the  Lord's  supper,  242. 

G. 

God,  the  discoveries  of  reason  respecting  him  unsatisfactory,  13,  etc.  ;  the 
general  subject,  44,  etc.  ;  not  the  author  of  sin,  91 ;  vifhy  he  permits  it 
93  ;  does  not  literally  harden  the  heart,  106  ;  the  creator  and  preserver 
of  all  things,  109. 

Government,  the  design  of  the  divine,  83,  etc. 

Government,  church,  different  systems  of,  186. 

Government,  civil,  271,  etc.  ;  as  to  the  church,  280. 

Government,  our  national,  282,  etc  ;  does  not  meddle  with  religion,  287. 

Governments,  our  state,  not  all  equally  republican,  286,  Note. 

Grace,  covenant  of,  135,  etc. 

Grace,  the  means  of,  148,  etc. ;  demand  the  Holy  Spirit,  152,  etc. 

Gregory  on  infant  baptism,  216. 

H. 

Hands,  the  imposition  of  in  confirmation,  235,  237,  etc. 
Heart,  in  what  sense  God  hardens,  it,  106. 
Heresy  not  to  be  put  down  by  persecution,  287. 

I. 

Illumination,  etc.  of  the  sinner,  166. 

Immersion,  216,  etc. 

Inability  of  man,  141,  328. 

Infant-baptism,  203,  etc  ;  the  subjects  of  it  how  admitted  to  the  Lord's 

Supper,  229,  etc. 
Infants  saved,  128,  226  ;  belonged  to  the  Jewish  church,  203  ;  Not  to  be 

denied  baptism  because  they  cannot  exercise  faith,  213. 
Installation  in  the  Am.  Luth.  Church,  399. 
/rereaew^  quoted  on  infant  baptism,  214. 

52 


410 


J. 

Jesus,  no  impostor,  18  ;  a  man,  (comp.  Christ)  54  ;  in  the  Eucharist,  245. 
Jews,  baptism  among  them,  204. 

Judgment,  Christ's  return  to,  288  ;  the  final  one,  313,  etc. 
Justification  in  general,  131,  etc  ;  nature,  evidences,  etc.  144,  etc. 

K. 

Knowledge,  our  religious,  from  reason,  10  etc. ;  of  itself  useless,  230. 

L. 

Labor,  free,  compared  to  slave,  278. 

Liberty,  the  seeds  of  sown  by  reformers,  273. 

Licensure  of  candidates  in  the  Evan.  Luth.  American  Church,  396. 

Life,  the  Cliristian  in  general,  165,  etc. 

Lightfoot  quoted  on  Jewish  baptism.  207. 

Lord's  Supper,  a  means  of  grace,  150 ;  the  institution,  240,  etc.  ;  opinions 

of  the  mystical  presence  in,  245  ;  subjects  of,  etc.  255. 
Love,  Christian,  177,  etc. ;  the  most  ardent,   for  souls,  180. 
Luther  referred  to  97,  140,  248,  287,  342. 
Lutheranism,  symbol  of,  40.     See  Church  Lutheran. 

M. 

Maimonides  on  Jewish  baptism,  205. 

Man,  may  be  a  voluntary  unbeliever,  12  ;  as  a  moral  agent,  13 ;  his  destiny 

fixed  by  his  conduct,  97 ;  origin  and  first  state,  118,  etc. 
JSlartyr,  Justin,  on  infant  baptism,  214. 
Mass,  an  abomination,  342. 

Matrimony  of  the  priests  lawful,  339  ;  comp.  347. 
Matter,  in  no  state,  self-existent.  111. 

Meats,  diversity  of  useless,  344  ;  greatly  burden  the  conscience,  345. 
Mediatorial  work  of  Jesus,  130,  etc. 
Melancthon,  his  views  of  the  mystery  of  the  Supper,  251. 
Members  of  the  Lutheran  Am.  Church,  378. 
Methodists,  economy  of  their  church,  193,  etc.  and  Note,  195. 
Millennium  the,  288,  etc. 
Ministers  in  general,  188,  etc.  ;  the  support  of,  194  ;   as  to  politics,  280  ; 

com.  339,  351  :  process  against  in  the  Evan.  Luth.  Church,  389. 
Missions  in  the  Evan.  Luth.  Church,  392. 

Monasticism,  347,  etc.  ;  vows  of,  annul  not  the  right  to  marry,  348. 
Moravians,  retain  the  Augsburg  Confession,  40. 
Mosheim  on  the  mystery  of  the  supper,  249. 

o. 

Obedience,  neio,  the  result  of  faith  and  repentance,  165,  etc. — comp.  260. 

Officers  in  the  Lutheran  Church  of  America,  372. 

Orders,  church,  267 ;  comp.  under  Ministers,  188,  etc. 

Ordinance  to  a  divine,  what  necessary,  217. 

Ordination  in  the  Evan.  Luth.  Am.  Church,  397. 

Origen,  quoted  on  infant  baptism,  215 ;  on  catechumens,  23"7. 


411 


Pastors  in  the  American  Lutheran  Church,  372. 

Pedobaptism,  see  infant  baptism. 

Patriot,  the  Christian,  271,  etc. 

Perfection,  sinless,  rejected,  261  ;  unattainable  on  earth,  264;  comp.  271, 

and  330. 
Persecution,  see  heresy. 

Political  affairs,  what  the  Lutheran  Church  teaches  as  to,  271,  etc. 
Pope,  his  temporal  power,  354  ;  his  efforts  in  United  States,  356. 
Prayer,  of  the  unregen.  142 ;  a  means  of  grace,  150  ;  in  general,  153,  etc. 
Prayer  meetings  in  the  Lutheran  American  Church,  380,  etc. 
Predestination,  97. 
Priests,  celibacy  of,  339. 
Probation,  life  the  only  state  of,  304. 
Profession  of  religion,  see  Confirmation. 
Providence  of  God,  see  Government,  Decrees,  etc. 
Purposes  of  God,  how  extensive,  and  of  two  kinds,  95. 

R. 

Reason  cannot  not  do  much  for  us  in  Religion,  10,  etc. ;  see  Trinity. 

Reformation,  the  effects  of  the,  on  governments,  273. 

Reformers,  38,  247,  273. 

Relations  our,  to  a  superior  power  hardly  determined  by  reason,  14. 

Religion,   the  Jewish,  extensively  known,  11  ;  children  brought  under  the 

influence  of  by  baptism,  225 ;  profession  of  among  the  Lutherans,  228, 

etc.  under  our  national  constitution,  286 
Religion,  of  natural,  or  the  religion  of  reason,  9,  etc. 
Repentance  defined,  168  ;  an  obligatory  duty,  174  ;  of  sins  committed  after 

baptism,  260 ;  see  Faith. 
Resurrection,  288  ;  310,  etc. 

Revelation,  one  needed,  etc.  15  ;  its  relation  to  reason,  63,  etc. 
Revolution  in  government,  when  right,  275. 
Righteous,  the  happiness  of,  after  death,  317,  etc. 

s. 

Sabbath,  when  instituted.   111. 

Sacraments,  how  many,  197;  definition  of  the  term,  198  ;  use  of,  266. 

Saints,  perseverance  of,  260  ;  Luther's  belief,  202  ;  invocation  of,  116,  335. 

Salvation,  gratuitous  through  faith,  107;  plan  of  through  Christ,  132,  etc. 
attained  through  the  use  of  means,  141. 

Sanctification,  nature  and  definition  of,  170. 

Satan  tempted  our  first  parents,  114,   124. 

Session  ministerial  of  Evan  Luth.  Am.  Church,  394. 

Sin,  who  its  author,  91  ;  comp.  329  ;  why  permitted,  93 ;  for  the  subject 
in  general  see  under  natural  depravity,  123,  etc  original,  125,  etc. 
remission  of  through  baptism,  227,  comp.  237, 

Sinner,  man  known  to  be  a,  by  reason,  14 ;  how  saved,  132,  etc.  his  abil- 
ity, 141;  his  justification,  144;  his  change,  166,  etc. 

Slavery,  276  ;  guilt  of  on  whom,  278. 


412 


Slaves,  not  to  be  forced  back  to  Africa,  278. 

Socrates  felt  the  want  of  a  revelation,  15. 

So7i  of  God,  his  mediatorial  Avork,  130. 

Soul,  immortality  of,  not  determined  by  reason ;  the  intermediate  state  of, 

see  State ;  not  material,  303. 
Spirit,  Holy,  personality  of,  60 ;  divinity  of,  62  ;  in  regeneration,  152 ; 

gifts  of,  conferred  by  laying  on  the  hands,  237. 
Spirits,  ivic/ced,  will  be  judged,  316.     See  Angels. 
Sprinkling,  217,  218  ;  superior  to  immersion,  223. 
State,  the  intermediate,  of  departed  spirits,  298. 
Si/nod,  officers  of  the,  in  the  Luth.  Am.  Church,  381,  etc. 
Synods  of  the  Lutheran  Am.  Church,  381. 

T. 

Transubstantiation,  246  ;  Cicero  quoted  in  reference  to.  Note,  247. 
Trinity,  52,  etc  relation  of  to  reason,  63.  , 

Truths  made  known  by  revelation,  63,  etc. 

u. 

Unbelief  may  be  voluntary,  12,  etc. 

Union  of  church  and  state,  280,  etc.  of  Christians,  296. 

Unregenerate,  able  to  repent,  141. 


Volney,  his  absurd  supposition  in  regard  to  the  apostles,  18. 
Vows,  monastic ;  see  Monasticism. 

w. 

Wicked,  the  punishment  of,  323. 
Wine,  a  subtitute  for,  in  the  communion,  243. 
Will,  Free,  12  ;  comp.  131,  148,  328. 

Works,  good,  their  bearing  upon  our  salvation,  107,  etc.  covenant  of,  133; 
comp.  260  :  in  regard  to  faith,  330 ;  see  Justification. 


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